'  Ci"  ! 


''''7C,^\ 


BV  772  .S95  1856 
Systematic  beneficence 


THE 


GREAT    REFORM. 


THE 


GREAT    R  EFOEM 


ON  THE  DUTY  AND  THE  BEST  METHOD  OF  SYSTEM- 
ATIC BENEFICENCE  IN  THE  CHURCH. 


By  ABEL^TEVENS. 


Therefore,  as  ye  abound  in  every  thing,  in  faith,  and  utterance, 
and  knowledge,  and  in  all  diligence,  and  in  your  love  to  ua,  see 
that  ye  abound  in  this  grace  also.— 2  Cor.  viii,  7. 


EIGHTH    EDITION. 


NEW    YORK: 
C  A  11  J.  T  O  N     &     i^  A  N  A  H  A  N . 

SAN    FliANCISCO:    E.    THOMAS. 
CINCINNATI:    HITCHCOCK   &   WALDEN. 


Entered  according  to  Act  of  Congress,  in  the  year  1856,  by 
CAELTON    &    PHILLIPS, 

,n  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District 
of  New-York. 


EDITOR^S   PREFACE. 


"Whoever  reads  this  book  thoroughlj  will 
understand  what  is  meant  bj  "  The  Great 
Reform."  It  is  here  clearly  defined,  and 
its  methods  are  strikingly  indicated.  The 
author  bases  his  conclusions  and  appeals  so 
directly  upon  divine  revelation  that  we  can- 
not see  how  they  can  be  resisted.  Certainly, 
they  will  not  be  by  a  well-instructed  and 
purified  conscience. 

What  minister  of  the  Gospel,  what  official 
member,  what  observing  layman,  can  fail  to 
be  aware  that  some  radical  defects  exist  in 
the  financial  policy  of  the  Church?  How 
often  and  how  deeply  has  this  been  felt 
when  means  have  been  wanted  for  the  relief 
of  the  poor,  for  the  support  of  the  Gospel  at 
home,  for  church  extension,  for  the  building 
up  of  Sunday  schools,  for  the  cause  of  Chris- 
tian education,  for  the  distribution  of  evan- 
gelical books  and  tracts,  for  the  spread  of 


4  PREFACE. 

the  Bible,  and  for  the  support  of  missions. 
Those  whose  hearts  have  been  interest- 
ed in  these  noble  efforts  for  the  salvation 
of  dying  men,  and  especially  when  they 
have  been  made  officially  responsible  for  the 
guidance  of  these  great  enterprises,  have  felt 
the  stress  of  demand  when  there  has  been  far 
too  little,  and  sometimes  even  nothing  to  pay. 
And  is  this  necessary  ?  Is  it  right?  Is  it 
not  rather  insufferable,  since  "the  earth  is 
the  Lord's,  and  the  fullness  thereof?"  On 
every  particle  of  goods  entrusted  to  our 
care  God  has  an  unquestionable  claim  for 
these  very  purposes.  The  sons  and  daugh- 
ters of  the  Church  are,  in  large  numbers, 
growing  wealthy  under  the  stimulating  and 
economical  forces  of  the  very  Christianity 
they  are  called  upon  to  support;  and 
every  individual  heart  needs  the  moral 
effects  of  the  noble  exercise  of  liberality 
which  the  Gospel  requires.  "  Keform  "  in  the 
beneficence  of  the  Church  is  the  demand  of 
the  age,  and  we  are  happy  to  sound  out  the 
appeal  in  notes  so  clear  and  soul-stirring  as 
those  uttered  in  "  The  Great  Keform." 


PREFACE.  5 

flow  can  the  pastor,  who  would  educate 
his  people  in  the  habits  of  reliable  benefi- 
cence, do  better  than  to  provide  himself  with 
a  full  and  constant  supply  of  one  or  all  of 
our  excellent  essays  on  this  subject,and  dis- 
tribute them  freely  ?  Should  it  be  entirely  a 
gratuity,  to  come  out  of  the  tenth  or  greater 
proportion  he  himself  is  to  give,  would  he 
not  be  wholly  compensated  in  the  enlarged 
liberality  of  the  people,  in  the  increased 
promptness  and  approach  to  equity  in  his 
own  support,  in  the  healthy,  thriving  con- 
dition of  Church  finances,  and,  most  of  all, 
in  the  quickened  piety  of  which  this  reform 
would  be  at  once  a  condition  and  a  result  ? 

But  the  minister  need  not  bear  this  bur- 
den alone.  His  people,  with  a  fair  oppor- 
tunity, will  always  help  him.  How  can  the 
class-leader  do  more  for  God,  in  the  pro- 
motion of  financial  reform  in  the  Church, 
than  to  cooperate  with  the  pastor  in  sup- 
plying every  member  of  his  class?  How 
can  a  board  of  stewards,  or  of  trustees,  make 
so  economical  and  productive  an  expenditure 
of  a  small  amount  of  funds,  as  to  see  that 


PREFACE. 


the  members  of  the  Church,  and  of  the 
whole  congregation,  are  thoroughly  and  con- 
stantly supplied  ?  It  will  be  like  seed  sown 
upon  good  ground,  to  be  gathered  in  an 
abundant  harvest.  While  we  recognize  the 
responsibility  as  belonging  to  the  pastor  to 
see  that  the  books  are  furnished,  and  that 
the  subject  is  properly  discussed  from  the 
pulpit  and  in  private  conversation,  we  call 
with  the  utmost  confidence  upon  our  breth- 
ren of  every  relation  to  the  Church  to  come 
to  his  help,  that  the  reform  may  be  as 
promptly  extended  and  powerful  as  the 
demand  is  imperative. 

As  this  is  a  Prize  Essay,  it  is  due  to  the 
author  to  state  that  the  sealed  envelope, 
containing  his  name,  gave  us  also  the  fact 
that  he  declines  to  receive  the  prize  for  his 
own  use,  and  holds  it  subject  to  order  for 
future  permanent  or  other  benevolent  pur- 
poses of  the  Tract  Society  of  the  Methodist 
Episcopal  Church,  under  whose  auspices  the 
book  is  sent  out. 

Jesse  T.  Peok. 

New-York,  Dec.  20, 1856. 


CONTENTS. 


PART  I. 
IMPORTANCE   OF   THE    SUBJECT. 

The  next  Question  for  Christian  Keformers  —  Great  Providential 
Dispensations  demand  it  —  Interior  Improvement  of  the  Church 
—  Exterior  preparations  for  it  — Geographical  access  to  the  For- 
eign World  — Translation  of  the  Scriptures  —  All  the  principal 
False  Religions  of  the  "World  declining— All  the  Improve- 
ments of  the  Age  aiding  the  Progress  of  Christianity— A  right 
Standard  of  Beneficence  one  of  the  present  great  wants  of  the 
Church Page  11 


PAET  11. 

THE  PRESENT  STANDARD  OF  BENEFICENCE  IN  THE 
CHURCH. 

Indeflniteness  of  the  Contributions  of  the  Church  —  Recent  Progress 
—Two  great  Defects  in  the  present  Beneficence  of  the  Church 
—  First,  it  lacks  the  Sentiment  of  Duty  — Second,  it  lacks 
Method Page  28 


CONTENTS. 


PART  in. 

WHAT     SHOULD     THE     STANDARD     OF     CHRISTIAN 
BENEFICENCE  BE? 

CHAPTER  I. 

IT    SHOXJIiD     BE    FOUNDED    IN    THE    SENTIMENT   OF  DUTY,   ANB 
BE   MADE   A   METHODICAL   HABIT. 

Its  two  prevailing  Defects  should  be  corrected — It  should  be 
founded  in  the  Sentiment  of  Duty  —  Relation  of  Christian  Men 
to  their  Property  —  No  difference  of  Moral  Responsibility  between 
the  Talents  of  the  Christian  Business  Man  and  of  the  Christian 
Missionary  —  The  recognized  difference  a  great  and  disastrous 
Fallacy  —  Historical  Example  of  the  Church  —  Religious  Benef- 
icence in  the  Middle  Ages— Under  the  Levitical  Dispensation  — 
Among  the  Primitive  Christians Page  35 


CHAPTER  II. 

THE   SCEIPTUEAL  LAW  OF   BENEFICENCE. 

Its  Origin  and  Character  —  First,  a  General  Rule  —  Second,  a  Per- 
sonal Rule  —  Third,  a  Methodical  Rule  —  Fourth,  it  prescribes  a 
Standard  — Fifth,  it  discountenances  Irregularities  in  Giving  — 
Sixth,  it  is  Mandatory  —  Summary  view  of  the  Rule  —  Its  Practi- 
cal Contradiction  by  the  Christian  World Page  44 

CHAPTER    III. 

WHAT   SHOUIiD   BE  THE   METHOD? — EXAMPLES. 

The  DiflBculty  of  any  Plan  which  shall  be  at  once  Universal  and 
Particular  — Outlines  of  a  Right  Method  stated  — The  Example 
of  Cobb  — The  Example  of  Wesley— Examples  of  Baxter,  Dodd- 
ridge, and  others  — Examples  of  a  Civilian  and  a  Clergyman  — 
The  Plan  not  Hypothetical,  but  an  exemplified  Fact...     Page  56 


CONTENTS.  y 

CHAPTER  IV. 

FUETHER   SUGGESTIOKS  ON  THE   SUBJECT. 

The  DiflBculty  of  Beginning  —  How  to  Begin  —  First,  Adopt  the  Plan 
resolutely  —  Second,  Consecrate  it  with  Special  Prayer  —  Third, 
Write  it  out  —  Fourth,  Begin  it  with  some  decided  Act  of  Charity 
at  once  —  Fifth,  Ascertain  the  Condition  of  your  Business,  and 
Harmonize,  according  to  your  written  Covenant,  your  Business 
Accounts  and  j'our  Charity  Accounts  —  Sixth,  Maintain  it  in  the 
spirit  of  Christian  Faith  — The  Consolation  of  a  Good  Man  in 
such  a  Course  of  Life Page  66 


PART    IV. 

WHAT  WOULD  BE  THE  RESULTS  WERE  THE  STAND- 
ARD OF  CHRISTUN  BENEFICENCE  WHAT  IT 
SHOULD   BE? 

CHAPTER    L 

PUBLIC    ADVANTAGES. 

First,  It  would  secure  a  more  Equal  Distribution  of  the  Financial 
Burdens  of  the  Church-  Startling  Statistics  — Second,  It  would 
increase  the  Resources  of  the  Church.  Further  Statistics  —  Third, 
It  would  afiford  more  Reliable  Calculations  for  our  Philanthropic 
Plans— Fourth,  It  would  tend  to  develop  the  other  Energies  of 
the  Church  —  Fifth,  It  would  enable  her  to  put  the  whole  World 
at  once  in  a  state  of  Moral  Siege  —  Sixth,  It  would  tend  to  stop 
the  mouths  of  Scorners Page  72 

CHAPTER    11. 

PERSONAL  ADVANTAGES. 

First,  It  would  elevate  our  ordinary  Secular  Life  —  Second,  Be  a 
Source  of  Pure  Happiness  —  Third,  A  Blessing  in  its  Influence  on 


10  CONTENTS.  * 

our  Children  —  Fourth,  Will  secure  the  Blessing  of  God  on  Busi- 
ness—Examples—Fifth, A  guard  against  the  Perils  of  Avarice 
—  Peculiarities  of  these  Perils  — Sixth,  The  final  "Recompense 
of  Reward  " Page  81 

CHAPTER  III. 

OBJECTIONS   ANSWERED. 

First,  It  looks  too  much  like  bargaining  with  God  —  Second,  I  am 
in  Debt  — In  what  case  Debt  is  an  excuse  —  Third,  Posthumous 
Beneficence  —  Its  evils  —  Fourth,  Difficulty  of  adjusting  a  Sys- 
tem of  Giving  to  some  kinds  or  states  of  Business — Fifth,  Post- 
ponement      Page  105 

CONCLUSION. 

THE     DUTY     OP     A     HIGHER     STANDARD     OF     BENEFICENCE     AS 
FROM  THE   MORAL  EXIGENCIES   OF   OUR  COUNTRY. 


Arguments  from  the  Census  —  Our  Population  half  a  Century  hence 

—  Our  Population  three-quarters  of  a  Century  hence  —  Character 
of  our  Population  —  Our  Territorial  Area  —  Our  Juvenile  Popula- 
tion —  Importance  of  Sunday  Schools  —  Importance  of  Colportage 

—  Enlarged  liberality  indispensable Page  113 


THE 

GREAT    REFORM, 


PART  I. 

IMPORTANCE  OF  THE  SUBJECT. 

We  approacli  the  subject  which  we  are 
about  to  discuss  with  the  conviction  that  its 
importance  cannot  easily  be  exaggerated. 

Two  coincident  tendencies  of  our  times 
render  it  one  of  the  most  important  ques- 
tions before  the  Christian  world.  The  first 
of  these  is,  that  Christianity^  throughout 
Protestant  lands  at  least,  is  becoming  inore 
and  more  detached  from  states,  and  there- 
fore thrown,  with  its  immense  interests, 
upon  the  voluntary  support  of  its  followers 
The  other  is  the  fact,  that  at  the  same  time 
the  opportunities  for  enterprises  of  philan- 
thropy a/nd  evangelization,  at  home  and 
abroad,  are  augmenting  heyond  all  prece- 
dent, and  therefore  calling  for  greatly  in- 


12  THE  GREAT  EEFOKM.  • 

creased  fiscal  means.  These  two  tendencies 
have  become  such  determinate  facts,  that 
they  may  indeed  be  considered  laws  of  our 
times;  and  they  are  inseparably  related  to 
all  that  is  progressive  in  Christianity. 

What  practical  question,  then,  can  be 
more  momentou§  to  the  Church,  at  this 
hour,  than  the  one  now  before  us — the  right 
mode  of  meeting  its  financial  wants  ? 

The  great  enterprises  now  devolving  upon 
it  cannot  be  prosecuted,  any  more  than  war 
itself,  without  financial  "sinews."  Here 
indeed  is  their  present  most  urgent  desider- 
atum ;  and  we  think  we  mistake  not  when  we 
say,  that  the  next  great  idea  to  he  brought  out^ 
anfid  made  prominent  in  the  Churchy  is  its 
true  standard  of  pecuniary  liherality — the 
right  relation  of  Christian  men  to  their  prop- 
erty. 

A  change,  amounting  to  a  revolution, 
must  come  over  Christendom  in  this  respect 
before  Christianity  can  fairly  accomplish  its 
mission  in  our  world.  And  does  not  the 
providence  of  God  present  the  solution  of 
this  question  as  precisely  and  inevitably  the 
next  great  duty  of  the  Church?  A  series 
of  providential  dispensations  have  followed 
each  other,  in  her  modern  history,  until 
she  has  been  brought  to  confront  directly 


IMPOKTANCE  OF  THE  SUBJECT.  13 

this  pi'oblem,  and  here  she  stands — hesitat- 
ing,, shall  we  say  ?  'No — we  trust  not  hesi- 
tating, but  preparing  to  solve  it,  and  to  de- 
rive from  it  a  new,  and,  as  we  believe,  a 
transcendant  dispensation  of  success. 

First  in  these  providential  dispensations 
was  the  Reformation,  letting  out  again  the 
light  of  the  primitive  truth  upon  the  world ; 
then  came  the  ''  Revival  Epoch,"  under 
Edwards,  Wesley,  and  Whitefield ;  then, 
and  almost  immediately,  ensued  the  great 
Aggressive  Movement,  originating  Sunday 
schools,  Bible,  Tract,  and  Missionary  Socie- 
ties, the  Temperance  Reform,  &c. 

The  Church  itself  having  been  thus  put 
into  a  new  posture,  and  inspired  with  new 
energies,  the  providence  of  God  began  the 
work  of  preparation  for  it  in  the  exterior 
world ;  and  how  marvelously  has  that  prep- 
aration advanced ! 

Let  us  glance  at  it  here  but  for  a  moment. 

First,  the  geographical  access  of  the 
Church  to  the  foreign  world  has  become 
almost  universal.  Take  the  map  of  the 
globe,  and  trace  its  outlines  with  your  fin- 
ger. You  will  find  that  doors  for  evangeli- 
zation are  open  nearly  at  every  important 
point.  China,  with  more  than  half  the  pop- 
ulation of  the  earth,  is  accessible  to  all  the 


14  THE  GREAT  REFORM. 

efforts  that  Christendom  is  willing  to  make 
for  her.  Her  provinces,  peopled  with  mill- 
ions who  are  generally  able  to  read,  and 
who  read  but  one  language,  might  be  inun- 
dated with  the  Scriptures  and  other  relig- 
ious publications.  Meanwhile  her  internal 
movements  are  presenting  new  and  marvel- 
ous opportunities  to  the  truth. 

Descending  southward  we  come  to  Siam, 
where  our  missionaries  already  have  full  ac- 
cess, and  even  royal  protection  at  the  capi- 
tal. 

Turning  westward  we  reach  Burmah  and 
Hindoostan,  where  Christianity,  following  in 
the  track  of  European  conquest,  is  invading 
Asia  from  the  south,  and  achieving  some  of 
its  most  signal  triumphs. 

Crossing  the  Indian  Ocean  we  meet  Mad- 
agascar, where  the  truth  has  had  a  lodgment 
for  years  ;  and,  after  trials  and  martyrdom, 
such  as  the  modern  Church  has  no  where 
else  endured,  has  even  reached  the  degraded 
throne  of  the  country. 

We  pass  the  Channel  of  Mozambique  and 
reach  Africa,  and  here  a  whole  continent 
lies  open  to  our  labors — open  on  the  East, 
the  South,  the  West. 

We  ascend  northward  and  pass  along  Eu- 
rope :  almost  everywhere  presenting  obsta- 


IMPORTANCE  OF  THE  SUBJECT.  15 

cles,  she  almost  everywhere  presents  also 
opportunities.  It  will  be  time  enough  for 
us  to  complain  of  the  former  when  we  have 
fully  availed  ourselves  of  the  latter. 

We  cross  the  ocean  to  the  New  World. 
All  the  northern  continent  may  be  said  to 
be  thrown  wide  open  for  every  triumph  the 
Church  may  propose.  The  field  is  won  and 
somewhat  fortified  ;  and,  as  if  the  provi- 
dence of  God  would  not  wait  our  delays,  but 
would  thrust  upon  us  opportunities,  the  pop- 
ulations of  the  Old  World,  of  both  Europe 
and  Asia,  are  cast  in  upon  the  mighty  arena 
by  hundreds  of  thousands  annually,  to  be 
evangelized  by  our  Christian  agency. 

South  America,  debased  as  it  is  by  Pop- 
ery, is  more  or  less  open,  everywhere,  to 
the  labors  of  missionaries  and  the  circulation 
of  the  Scriptures. 

Passing  thence  to  the  Pacific — to  the  in- 
numerable islands,  and  not  merely  islands,  but 
continents  of  Oceanica — now  the  resort  of  a 
vast  emigration,  and  soon  to  form  a  second 
''  New  World" — we  find  there  not  only  un- 
obstructed doors,  everywhere,  but  already 
6ome  of  the  most  triumphant  victories  ever 
won  by  our  faith. 

Such,  then,   is   the    geograpliical    access 
which  we  now  have  to  the  foreign  world. 
2 


16  THE  GREAT  KEFORM. 

"Was  it  ever  equaled?  Everywhere  does 
tlie  Macedonian  vision  stand  out  on  the 
boundaries  of  the  nations,  and  beckon  us. 
j!^ot  even  in  the  age  chosen  by  God  for  the 
introduction  of  the  Christian  religion,  be- 
cause of  the  general  sway  and  peace  of  the 
Roman  empire,  was  the  whole  world  more 
amply  thrown  open  for  the  march  of  the 
Church.  TJiere  is  note  passing  over  her  a 
da/y  of  opportunity  such  as  the  history  of 
our  fallen  race  has  never  before  seen.  Apos- 
tles themselves,  it  may  be  soberly  said,  saw 
no  such  day.  What  is  the  providential 
meaning  of  these  facts  ?  What  but  that  the 
Church  is  summoned  to  labors,  and  liberal- 
ity, and  victories  such  as  her  history  has  not 
before  recorded. 

Not  only  have  we  this  great  access  to  the 
nations,  but  the  ScriptureshsiYe  been  rendered 
into  most  of  their  languages.  We  have  now 
about  two  hundred  translations.  Out  of  the 
nine  or  ten  hundred  millions  of  our  world's 
population,  some  six  hundred  millions  have 
the  oracles  of  Revelation  in  their  vernacular. 
This  was  the  next  essential  provision :  for  what 
would  the  living  agency,  entering  into  these 
open  doors,  have  done  with  the  masses  of 
reclaimed  pagans  without  the  Scriptures? 
What  else  than  prepare  another  edition  of 


IMPORTANCE   OF   THE   SUBJECT.  17 

Popery  ?  But  now,  almost  everywhere,  the 
rock  is  smitten  in  the  desert,  and  the  streams 
have  begun  to  flow. 

Again,  while  breaches  have  thus  been 
made  in  the  w^alls  of  error  all  around  the 
world,  and  the  munitions — the  Holy  Scrip- 
tures— have  been  provided  for  the  conflict, 
the  enemy  to  be  assailed  has  everywhere 
been  declining  in  the  capacity  to  resist. 
The  inherent  strength  of  all  the  principal 
false  religions  of  the  world  is  decaying. 

These  great  false  religions  are  summari- 
ly three — Paganism,'  Mohammedanism,  and 
Popery.  Judaism  we  take  not  into  the 
account,  as  it  is  not  numerically  formidable, 
and,  having  no  "local  habitation,"  presents 
no  local  difiiculty.  The  others  make  up  the 
strength  of  religious  error  in  our  world,  and 
each  of  them  is  not  only  smitten  with  in- 
herent declension,  but  that  declension  is 
produced  by  causes  which  must^  almost  in- 
emitahly^  continue  to  operate^  independently 
even  of  our  direct  Christian  efibrts ;  causes 
social,  scientiflc,  commercial,  even  mechani- 
cal, which  are  impelling  forward  the  world 
into  a  new  position,  where  its  old  religious 
delusions  must  become  obsolete,'  whatever 
new  evils  may  take  their  place. 

Heathenism,    for   example,    as    it   exists 


18  THE   GREAT   REFOKM. 

throughout  Asia  and  Africa  and  some  of  the 
isles  of  the  sea,  must  give  way  before  the 
progress  of  the  new  light  that  is  everywhere 
following  in  the  track  of  commerce  and  col- 
onization. 

The  leading  forms  of  heathenism  are  so 
identified  with  errors  in  science  that  the  ad- 
vancement of  intelligence  alone,  dissipating 
the  latter,  must  almost  inevitably  dissipate 
the  former  also.  Their  history  is  so  fabulous, 
their  cosmogony  so  mythical,  their  astron- 
omy so  astrological,  the  whole  encyclopedia 
of  their  knowledge  so  mixed  up  with  absurd- 
ities, and  these  absurdities  so  interwoven 
with  their  religion,  that  both  must  alike 
give  way  before  the  new  merely  human 
light  that  is  now  everywhere  breaking  in 
upon  their  darkness. 

We  cannot  conceive  of  the  continued  ex- 
istence of  the  great  systems  of  Paganism  in 
lands  intersected  by  railroads  and  telegraph- 
lines,  and  penetrated  on  all  sides  by  those 
practical  ideas  and  practical  enterprises 
which  modern  business  and  modern  science 
are  extending  over  the  world. 

One  fact  is  conclusive  of  the  fate  of  Pa- 
ganism :  it  has  no  longer  the  power  of  self- 
projpagation.  We  never  hear  of  its  extend- 
ing itself  any  more.     It  has  made  no  more 


IMPORTANCE    OF   THE    SUBJECT.  19 

new  conquests  for  generations,  and  it  is  im- 
possible, in  the  very  nature  of  things,  that  it 
should.  The  power  of  progress,  of  conquest, 
is  without,  and  is  continually  compressing  it 
into  closer  and  feebler  quarters. 

The  same  may  be  said  of  Mohammedanism. 
It  appeared  at  first  before  the  nations  full 
of  energy  ;  its  early  progress  forms  the  most 
brilliant  chapter  in  history  since  the  fall  of 
Rome  ;  it  won  its  triumphant  way  westward 
from  Arabia,  through  northern  Africa,  into 
Spain,  and  even-  into  Italy;  it  triumphed 
over  the  Byzantine  empire,  and  penetrated  to 
the  very  gates  of  Yienna ;  it  spread  its  rapid 
conquests  eastward  into  the  heartof  Asia.  But 
its  energy  is  now  exhausted  ;  in  the  East  it 
gives  way  before  the  advances  of  Euro23ean 
enterprise  from  Southern  India ;  and  in  the 
West  it  would  expire,  as  a  power  among  the 
nations,  in  a  day,  were  it  not  for  the  support 
which  is  extended  to  it  by  Christian  states. 
The  Crescent  is  the  device  on  the  banners  of 
Mohammedanism:  it  is  an  appropriate  em- 
blem of  its  fate.  Sometimes  when  the  sun 
has  risen  we  see  the  crescent-moon  still  lin- 
gering in  the  heavens ;  but  it  pales,  and  at 
last  disappears  amid  the  effulgence  of  the 
day.  So  pales  the  Crescent  of  the  great  im- 
posture in  the  advancing  light  of  the  age. 


20  THE   GREAT   JBEFOKM. 

Hardly  one  century  can  be  reasonably  as- 
signed to  its  future  history  as  a  state  power 
in  the  world. 

We  contend  that  Popery  is  beginning  to  fore- 
bode a  similar  fate ;  and  from  its  essential  in- 
compatibility with  the  new  tendencies  of  pro- 
gress, which  the  providence  of  God  is  now 
evolvinginthe  world,  must  inevitably  declne. 

We  cannot  too  carefully  watch  it,  nor  too 
zealously  labor  for  its  defeat,  for  it  will  yet, 
for  years,  be  capable  of  disastrous  influence 
upon  the  world;  but  its  essential  strength  is 
sapped.  Its  history,  as  a  great  agent  among 
the  governments  of  Europe,  is  closed.  Its 
dotage  comes  on  apace.  It  is  out  of  har- 
mony with  the  age,  and  destiny  itself  is 
against  it.  Our  estimates  of  Popery  in  the 
United  States  have  erred  egregiously.  Ac- 
cording to  the  census  of  1850,  it  has  not  one- 
eleventh  of  the  number  of  churches  belong- 
ing to  the  Methodists,  scarcely  more  than 
one-eighth  of  the  number  of  the  Baptists, 
not  one-fourth  the  number  of  the  Presbyte- 
rians. It  has  not  one  thirty-third  of  the 
whole  number  reported,  while  the  Method- 
ists have  more  than  one-thi/rd,  and  the 
Baptists  nearly  one-fourth.  Its  declension 
in  L'eland  has  been  incredible.  According 
to  Hev.  R.  Bickersteth,  there  were,  about 


IMPORTANCE    OF   THF    SUBJECT.  21 

six  years  ago,  upward  of  five  thousand  priests 
in  Ireland ;  last  year,  as  appeared  from  a 
return,  there  were  only  two  thousand  three 
hundred  and  sixty-six — a  loss  of  more  than 
one-half"^  As  a  State,  in  Italy,  it  could  not 
stand  one  week  were  the  arms  of  its  foreign 
protectors  withdrawn ;  the  people  whose  an- 
cestors recognized  its  head  as  the  vicegerent 
of  God  on  earth,  would  now  chase  him 
ignominiously  from  their  ruined  country. 

What  is  a  pope's  bull  now-a-day s  ?  Nothing 
but  a  religious  epistle  to  his  ecclesiastics 
against  heresy,  Bible  societies,  &g.  A  few 
generations  ago  it  was  the  thunderbolt 
of  Jove, smiting  a  whole. province,  or  para- 
lyzing an  army. 

What  sovereign  would  now  care  for  the 
Pope's  excommunication--that  terrific  mys- 
tery at  which  the  knees  of  kings,  a  few  cen- 
turies since,  smote  together?  We  never 
hear  of  it  any  more  as  against  rulers;  and  if 
it  should  be  revived,  it  would  be  a  j  est  in 
almost  any  court  of  the  world. 

Why  ?  Because  the  prestige  of  Popery  is 
gone — irrecoverably  gone.  The  delusions  of 
the  dark  ages  are  past ;  mankind  have  awaken- 
ed from  that  thousand  years'  sleep,  have  risen 

*•''  It  should  be  stated,  in  reference  to  these  and  other 
statistics  in  this  volume,  that  it  was  written  in  '1864:. 


22  THE    GREAT    REFORM. 

up,  rubbed  their  eyes,  and  found  tliey  liad'been 
dreaming.  The  courts  of  Europe  recognize  the 
popedom  as  an  historical  fact,  still  lingering, 
and  therefore  to  be  taken  account  of,  in  some 
way  or  other,  in  their  conservative  policy ; 
but  it  is  no  longer  a  potential  fact  in  any  re- 
spects among  them.  The  Pope  has  little  or 
nothing  to  do  with  them  directly,  except  it  may 
be  to  act  the  puppet  in  the  ceremonial  of  a  cor- 
onation. Since  the  first  French  revolution 
(a  great  curse  with  a  great  many  blessings) 
this  has  been  about  his  significance  in  the 
affairs  of  Europe.  The  world  is  outgrowing 
Popery,  and  that  is  the  explanation  of  its 
late  history.  It  may  make  efforts  to  re- 
trieve itself — it  may  attempt  to  relate  itself 
to  the  movements  of  states,  as  in  the  French 
reaction  and  in  the  politics  of  America — it 
may,  by  Jesuitical  agencies,  insinuate  itself 
into  the  religious  movements  of  anti- Catholic 
countries,  as  in  the  Tractarianism  of  Oxford — 
it  may  attempt  to  startle  the  remains  of  super- 
stition among  the  multitudes  by  new  trum- 
pery, as  the  winking  Madonnas,  or  the  coat  of 
Treves,  or  the  Immaculate  Conception  ;  but 
they  all  ultimately  fail,  and  more  than  that, 
they  react.  Puseyism,  as  a  project  for 
papalizing  the  Anglican  Church,  is  now  a  de- 
terminate failure.     The  imposture  at  Treves 


IMPORTANCE   OF    THE    SUBJECT.  23 

excited  the  ridicule  of  Europe,  and  turned 
thousands  out  of  the  ranks  of  Popery.  The 
winking  and  nodding  Madonnas  have  of  late 
years  become  standing  jokes  in  the  news- 
papers of  Christendom.  It  is  too  late  in  this 
working  day  of  the  world  for  such  nonsense. 
Men,  honest  men,  will  either  weep  or  laugh 
at  it ;  but  they  will  not  respect  it.  Destiny 
itself,  we  repeat,  has  set  in  against  Popery. 
It  must  descend  into  the  abyss  of  the  past — 
its  appropriate  grave.  Its  old  follies,  like 
the  congenial  ones  of  alchemy,  astrology, 
witchcraft,  scholastic  metaphysics,  cenobitic 
and  anchorite  life,  must  inevitably  disappear 
amid  the  increasing  light  of  the  age,  as 
bats  and  owls  flee  before  the  day.  It  may 
make  temporary  and  spasmodic  efforts  at 
self-resuscitation,  but  it  cannot  succeed. 
The  waves  may  dash  forward  upon  the 
strand  when  the  tide  is  descending  ;  but,  as 
sure  as  the  invincible  laws  of  nature,  will 
they  at  last  go  down.  Popery  attempts  to 
extend  itself  abroad ;  it  has  many  foreign 
missions,  and  they  at  times  seem  to  have 
the  energy  of  life  in  them ;  but  where  do 
they  succeed  now  as  they  did  two,  three,  and 
four  hundred  years  ago  ?  We  are  all  familiar, 
from  our  childhood,  with  a  long-legged  spider 
which,  when  pierced  through  the  center,  still 


24  THE    GKEAT   KEFORM. 

struggles  in  its  extremities,  and  the  severed 
extremities  themselves  still  for  a  time  move 
with  convulsive  life,  but  at  last  die.  Such 
is  Popery. 

Thus,  then,  do  the  once  mighty  systems  of 
error  begin  to  totter  throughout  the  world. 
The  day  has  come  for  the  moral  strength 
of  Christendom  to  be  put  forth  universally, 
demonstratively,  and  we  trust  finally — put 
forth  on  a  scale  never  equaled  before;  for 
most  deliberately  do  we  repeat,  that  never, 
not  even  in  the  days  of  its  founders,  did  an 
hour  so  fraught  with  opportunity  and  hope 
strike  upon  the  clock  of  the  world. 

But  we  stop  not  here. 

Coincidently  with  these  great  changes  in- 
numerable other  advantages  have  been 
providentially  provided. 

A  few  generations  ago  navigation  and 
commerce,  those  great  means  of  access  to 
the  foreign  world,  were  almost  exclusively 
in  the  hands  of  papal  states — Spain,  Portu- 
gal, the  Catholic  cities  of  Italy  and  Holland; 
now  they  are  almost  as  exclusively  in  the 
hands  of  Protestant  Christendom.  England 
is  mistress  of  the  seas,  and  in  a  few  years 
America  will  be  their  master. 

A  few  generations  since  colonization — 
that  great  means  of  extending  civilization,  in 


IMPOiiTANCE    OF   THE    SCBJECT.  25 

botli  ancient  and  modern  times — was  almost 
entirely  papal.  With  the  era  of  the  Puritans 
it  began  to  pass  over  to  Protestantism,  and 
now  Saxon  Christianity  is  bearing  forward 
that  great  banner  of  progress  in  almost  every 
part  of  the  world. 

The  art  of  printing,  borrowing  the  energy 
of  steam,  lends  its  invaluable  aid  to  the  prog- 
ress of  the  times.  The  American  Bible 
Society  can  now  send  forth  a  Bible  every 
minute.  Literature,  among  the  greatest,  is 
becoming  one  of  the  cheapest  of  human 
blessings. 

The  rapidity  of  international  communica- 
tion is  annihilating  distance,  and  uniting  the 
races  of  the  world  ;  all  arts  which  contribute 
to  the  relief  and  advancement  of  humanity 
are  receiving  an  impetus  never  before  known 
in  the  history  of  mankind. 

No  man,  however  sober  his  judgment, 
can  look  at  these  facts  without  perceiving 
that  the  history  of  the  human  race  is  verg- 
ing fast  to  a  new  and  unprecedented  epoch ; 
that  the  false  religions,  the  whole  status  of 
the  unenlightened  world,  surrounded  and 
pressed  upon  by  such  resistless  agencies, 
must  inevitably  be  revolutionized. 

We  have,  then,  the  geographical  access; 
we  have  the  Scriptures,  the  munitions;  we 


26  THE    GREAT    KEFOEM. 

have  many  incidental  facilities  for  this  final 
moral  campaign  of  the  world.  And  mean- 
while the  strength  of  the  foes  itself  inher- 
ently declines.  What  is  next  needed  besides 
the  spiritual  purity  of  the  Church?  The 
sinews  of  the  war^  we  repeat — the  right 
standard  of  pecuniary  liberality.  We  say, 
with  all  deliberation,  that  we  cannot  per- 
ceive why  the  mission  of  Christianity  in  our 
world  could  not  proceed  right  on  to  its  con- 
summation, if  this  one  condition  were  se- 
cured. The  great  obstruction  now  laid  be- 
fore its  chariot-wheels  is  Mammon — the  last 
idol  of  our  Christian  heathenism. 

The  Church  has  long  been  looking  for  the 
Apocalyptic  angel  who  is  to  bear  the  Gospel 
to  "  every  nation,  and  kindred,  and  tongue, 
and  people."  She  has  looked  to  every  point 
in  the  horizon  for  the  blessed  sight,  but  she 
has  looked  amiss.  She  must  look  to  her  own 
altar ;  there  she  will  find  him  bound  in  the 
golden  fetters  of  her  avarice,  impatient,  but 
unable  to  attempt  his  gracious  flight.  Let 
her  break  his  chains ;  then  will  he  spread 
his  pinions,  and  she  shall  see  the  sublime 
vision  "  flying  in  the  midst  of  heaven,  bear- 
ing the  everlasting  Gospel  to  preach  to  them 
that  dwell  on  the  earth." 

Thus  is  the  subject  under  review,  tho  great 


IMPORTANCE    OF    THE    SUBJECT.  27 

question  of  the  day  for  Christianity,  though 
injfinitely  subordinate,  of  course,  to  that 
spiritual  consecration  of  the  Church  which 
is  everywhere  presupposed  in  this  essay 
It  has  abeady  begun  to  attract  attention, 
but  it  is  yet  too  vague  ;  it  needs  develop- 
ment, precision,  demonstration.  Several 
prize  volumes  have  been  published  upon 
it ;  several  personal  instances — princely  ones 
— of  systematic  charity  have  become  familiar 
to  the  public ;  and,  as  examples,,  will  do 
much  to  promote  the  beneficence  of  the 
times.  But  the  idea  is  yet  too  indefinite 
to  have  a  distinct  impression  on  the  public 
mind  of  the  Church.  It  must  be  more  dis- 
cussed. It  is  the  idea  for  the  next  general 
discussion  of  Christian  reformers.  And  a 
sublime  theme  for  them  is  it — ennobled  not 
only  by  its  essential  beneficence,  but  by  not 
a  few  profound  ethical  bearings. 

Half  the  energy  now  expended  in  wran- 
glings  that  distract  the  Christian  world  and 
disfigure  the  Church  with  sectarian  bigotry 
would  be  sufficient,  if  devoted  to  this  great 
question,  to  advance  Christendom  fifty  per 
cent,  in  a  couple  of  generations,  and  would 
come  near  redeeming  the  world  in  a  century. 
The  remark  is  emphatic,  but  it  is  uttered  in 
all  soberness. 


28  THE   GREAT    REFORM. 


PART   IL 

THE  PEESENT  STAND AKD  OF  BENEFIOENCE 
m  THE  CHUECH. 

Standing  upon  the  high  position  which  we 
have  assumed  in  tne  preceding  chapter,  and 
snrveyingthe  unprecedented  prospects  which 
extend  from  it  in  every  direction,  the  ques- 
tion of  the  practical  duty  of  the  Church  in 
such  circumstances — of  what  is  and  what 
ought  to  be  done? — comes  upon  us  witli  a  re- 
sistless appeal. 

Let  us  then  ask  ourselves.  What  is  tJw 
actual  stoAidard  of  financial  liberality  in  the 
Church? 

We  can  hardly  put  the  question  without 
a  startling,  and  if  it  were  not  for  the  serious- 
ness of  the  subject  it  would  be  a  ludicrous 
sense  of  the  incongruity  of  the  language. 
Can  we  indeed  say  that  there  is  any  stand- 
ard— any  definite  principle  whatever  in  the 
Christian  beneficence  of  the  age?  "We  are 
proposing,  what? — the  overthrow  of  Popery, 
of  Mohammedanism,  of  all  heathendom — the 
moral  conquest  of  the  world  itself.     Nay,  we 


# 


PRESENT    STANDARD    OF    BENEFICENCE.      29 

go  further ;  we  propose  the  redemption  of 
the  human  race  for  both  worlds ;  we  are 
proposing  this  at  confessedly  the  most  oppor- 
tune and,  therefore,  the  most  responsible 
hour  of  the  world's  history.  We  admit  that 
a  financial  basis  is  requisite  for  this  mighty 
design ;  and  yet  hardly  a  definite  ■  idea  has 
been  recognized  respecting  the  pecuniary 
duty  that  lies,  in  a  sense,  at  the  foundation 
of  the  whole  enterprise. 

Let  us  meet  the  question  honestly ;  but  in 
doing  so  let  us  acknowledge  some  late  rapid 
improvements — improvements  which  indi- 
cate that  the  revolution  we  have  afiirmed  to 
be  necessary  is  not  improbable.  Twenty- 
five  years  have  effected  marvelous  changes 
in  this  respect.  E'early  all  the  great  Protest- 
ant philanthropies  have  been  much  advanced 
within  that  period  ;  and  if  we  bear  in  mind 
that  hardly  a  century  has  passed  since  most 
of  our  Christian  "enterprises"  began,  the 
present  degree  of  pecuniary  liberality  among 
us  is  certainly  encouraging.  Many  Chris- 
tian capitalists,  in  England  and  in  this  coun- 
try, have  come  to  understand  that  they  are 
not  proprietors,  but  stewards  of  their  wealth; 
and  are  devoting  it,  in  large  sums,  to  tlie 
charities  of  the  times. 

If  we  examine  the  treasury  accounts  of 


30  THE    GREAT    KEFOfJM.  » 

the  "  Christian  enterprises  "  of  the  day,  we 
shall  find  a  rapidly-increasing  ratio  of  re- 
ceipts. A  few  years  ago  Rev.  Stephen 
Eoszel,  of  the  Baltimore  Conference  of  the 
Methodist  Episcopal  Church,  wrote  to  a 
friend  that  he  "  really  believed  the  time 
would  come  in  which  that  conference  would 
afford  $1,000  per  annum  for  the  missionary 
cause."  The  treasurer's  report  from  January 
to  December,  1854,  shows  $23,815  92.  The 
estimate  of  the  veteran  Roszel  is  now  prob- 
ably met  by  some  single  churches  of  the 
conference.  Such  examples  ^re  multiplying 
everywhere  and  in  all  sects. 

Still  how  far  short  of  the  necessity  of  the 
times  and  the  capacity  of  the  Church  is  its 
liberality  !  It  has  been  said  that  the  aggre- 
gate appropriations  of  American  Protestant- 
ism, for  foreign  evangelization,  do  not  exceed 
the  annual  expense  of  a  single  American 
ship-of-the-line.  Is  this  fact  befitting  the 
strength  and  opportunities  of  American 
Christianity  in  an  age  like  this?  The  largest 
denomination  of  the  land  contributes  to 
both  its  foreign  and  domestic  missions  at 
the  rate  of  only  about  twenty-five  and 
a   half  cents   for    each    of    its    members.* 

'*  Methodism  may  plead  some  apology,  however ;  it  is 
not  a  century  old.     In  about  eighty-seven  years  it  has 


PRESENT    STANDARD    OF   BENEFICENCE.      31 

Tlie  American  Board  of  Commissioners  for 
Foreign  Missions  has  commanded  greater 
success ;  the  members  of  the  Churches  pat- 
ronizing it  give  at  the  rate  of  one  dollar 
each.  These  are  fair  indications  of  the  pe- 
cuniary liberality  of  the  times.  Encouraging 
as  they  are  in  comparison  with  the  past,  they 
almost  assume,  we  repeat,  a  ludicrous  insig- 
nificance when  we  consider  the  design  con- 
templated— the  moral  renovation  of  the 
world.  Would  an  average  of  five  dollars 
per  memher— four  millions  per  annum — be 
an  extravagant  contribution  for  the  Method- 
ist Episcopal  Church  to  such  a  design  ?  "We 
think  the  time  will  come  when  even  that 
sum  will  be  deemed  a  pittance  for  the  pur- 
pose. 

Let  us  look  more  closely  at  our  present 
standard  of  liberality,  if  we  may  venture  to 
use  the  phrase. 

The  Christian  beneficence  of  the  times 
lacks  two   important   elements — the   senti- 

erected  four  thousand  two  hundred  and  twenty  chapels, 
(not  much  less  than  one  a  week  during  all  its  history,) 
at  an  expense  of  $14,730,571.  Its  expenses  for  colleges, 
academies,  parsonages,  the  renewal  as  well  as  the  original 
erection  of  chapels,  &c.,  have  been  estimated,  for  the  last 
quarter  of  a  century,  at  "  very  little  short  of  one  million 
of  dollars  per  annum."  This  is  in  addition  to  the  ex- 
pense of  its  ministry,  missions,  &c. 
3 


32  THE    GEE  AT    REFORM. 

meiit  oi  moral  obligation  and  method.  There 
is,  unquestionably,  some  sentiment  of  duty 
associated  with  our  charities,  but  it  is  so 
general  as  to  be  almost  inappreciable.  It 
has  no  stronghold  on  the  conscience.  "We 
feel  that  we  ought  to  do  something  for  import- 
ant benevolent  enterprises.  He  would  be  pro- 
nounced an  egregious  lieretic  who  should 
deny  it  absolutely.  But  how  few  of  us  have 
ever  given  Christian  liberality  a  place  among 
our  ordinary  and  acknowledged  obligations  ! 
How  few  have  defined  its  extent,  or  kept  its 
reckoning,  or  deliberately  provided  for  it  as 
a  ditty  ! 

We  give  when  occasion  offers,  but  how  ? 
We  hardly  know  ourselves.  An  eloquent 
speech,  an  anecdote,  an  example  of  rivalry, 
sometimes  even  a  jest,  extorts  our  contribu- 
tion ;  and  thus  much  of  the  whole  fiscal 
scheme  of  Christianity  for  the  redemption  of 
the  world — much  of  the  whole  "  exchequer  " 
of  the  "  kingdom  of  God  "  among  men — is 
based  upon  mere  accidents.  Is  this  not  the 
case?  And  is  it,  can  it  be  right?  Is  it  not 
amazing  that  the  finances  of  religion  have 
not  taken  a  more  religious  character?  Is 
there  not  needed  here  a  revolution,  as  we 
have  said? 

One   question   is  decisive   of  this  point : 


PRESENT    STANDARD    OF   BENEFICENCE.        33 

Who  of  US  ever  feels  conscience-stricken  if 
he  omits  this  duty  ?  "Who  ever  goes  home 
from  an  assembly  for  religious  beneficence 
to  spend  the  night  in  remorse  for  not  having 
given  enough  ?  Should  you,  Christian  read- 
er, as  a  business  man,  underpay  an  honest 
debt,  your  conscience  could  not  rest.  No 
one  might  know  the  fact  save  yourself ;  but 
your  own  knowledge  of  it  would  be  more 
terrible  to  you  than  the  knowledge  which  all 
men  and  angels  could  have.  Here  is  as  real 
a  duty  as  your  business  debts.  It  does  not 
take  precedence  of  them,  but  it  is  in  its 
place  as  essentially  a  duty.  Yet,  alas !  how 
few  feel  the  guilt  of  its  violation.  Assured- 
ly the  Christian  world  needs  new  convictions 
on  the  subject.  While  mere  impulse  is 
thus  the  occasion  of  most  of  our  contribu- 
tions, the  manner  of  giving  them  is  also 
mostly  casual.  Systematic  charity  is  begin- 
ning to  be  a  theme  of  the  religious  press  and 
of  the  pulpit — a  hopeful  sign  of  the  times. 
But  how  limited  yet  is  the  habit !  Here  and 
there  you  meet  a  conscientious  man  who 
has  become  convinced  that  it  is  not  only  his 
duty  to  give,  but  that  the  obligation  is  so 
sacred  as  to  require  scrupulous  attention. 
He  feels  that  he  must  render  account  of  it  in 
the  "  last  day,"  and  he  settles  the  claim  by  a 


34  THE   GEEAl'   REFORM. 

methodical  adjustment  of  his  liberality  to 
the  whole  business  of  his  life.  How  can  he 
well  do  otherwise  when  once  he  has  perceiv- 
ed aright  the  subj  ect  ?  Yet  so  rare  are  these 
examples,  that  scarcely  any  man  can  enumer- 
ate twenty-five  of  them  in  all  his  acquaint- 
ance. 

Such,  then,  is  the  existing  standard  of 
Christian  beneficence,  if  standard  it  can  be 
C5-Iled.  We  are  not  aware  that  we  have 
described  it  with  too  little  qualification.  If 
any  one  thinks  we  have,  he  will  at  least  ad- 
mit that  we  are  not  far  short  of  the  truth. 


THE   SENTIMENT   OF   DUTY.  36 


PART  III. 

WHAT  SHOULD  THE  STANDARD  OF  CHEIS- 
TIAN  BEKEFIOEl^OE  BE? 


CHAPTER  I. 

IT    SHOULD   BE   FOUNDED    EST    THE  SENTIMENT   OF 
DUTY,    AND    BE   MADE   A   METHODICAL    HABIT. 

The  actual  standard  of  Christian  beneficence 
being  such,  if  it  is  asked  what  it  should  be, 
we  reply.  Just  the  reverse  of  the  defects  we 
liave  described. 

First,  it  should  he  made  a  matter  of  con- 
scientious duty  I  and  secondly,  hecome  a  prac- 
tical^ a  regular  habit  j  and  until  the  teach- 
ers of  religion  have  so  taught  the  people,  w^e 
cannot  expect  our  religious  charities  to  as- 
sume stability  and  efficiency.  Perhaps  no 
point  of  Christian  ethics  is  more  misappre- 
hended, or  rather  not  apprehended  at  all, 
.than  the  relation  of  Christian  men  to  theii 
property.  And  yet  the  Scriptures  are  notice- 
ably express  on  the  subject:  they  teach,  as 


do  THE   GREAT   KEFOEM.  • 

we  have  said,  not  the  proprietorship,  but  the 
stewardship  of  the  religious  man  of  property. 
There  prevails  a  perverse  discrimination  be- 
tween the  moral  responsibility  of  such  talents 
and  that  of  almost  all  others — a  remarkable 
fallacy,  that  has  withheld  from  Christian- 
ity nine-tenths  of  its  proper  effectiveness 
in    the  world. 

The  parable  of  the  talents  only  discrimi- 
nates their  degrees  ;  the  principle  of  their 
moral  responsibility  is  the  same  ;  and  he 
that  had  the  least  gift,  and  felt,  therefore, 
that  he  had  the  least  necessity  to  be  scrupu- 
lous, was  the  one  who  was  cast  "  into  outer 
darkness,  where  there  was  weeping  and 
gnashing  of  teeth."  The  man  who  is  en- 
dowed with  the  call  and  the  talents  to 
preach  the  Gospel,  feels  that  "woe  is  me  if  I 
preach  not  the  Gospel."  If  he  abandons  his 
sacred  office  to  seek  wealth,  he  is  regarded 
by  the  devout  as  a  sort  of  an  apostate,  and 
held  accountable  to  God  for  the  misap- 
plication of  his  talents.  And  so  he  is  ;  and 
terrible  is  his  accountability.  But  be  re- 
minded, Christian  men  of  business,  that 
when  you  entered  "the  kingdom  of  God" 
you  also  became  "priests" — for  ye  are 
"kings  and  priests  unto  God;  ye 'are  not 
your  own,  for  ye  are  bought  with  a  price." 


THE    SENTIMENT    OF   DUTY.  37 

Your  talent  is  different,  but  your  responsi- 
bility for  its  religious  use  is  the  same  as  his. 
Like  him,  you  live  in  the  world  only  to  pro- 
mote the  interests  of  that  spiritual  kingdom 
into  which  you  have  entered.  There  is  no 
more  obligation  on  the  missionary,  in  the 
ends  of  the  earth,  to  devote  his  talents  to  the 
interests  of  that  kingdom,  than  there  is  on 
you,  in  your  workshop,  to  devote  your  hum- 
bler talents  to  the  same  great  end.  Woe 
will  be  on  him  if  he  preach  not  the  Gospel ; 
woe  will  be  on  you  in  like  manner  if  your 
talents,  whatever  they  may  be,  are  not,  with 
a  similar  consecration,  devoted  to  its  promo- 
tion. Have  you  ever  awakened  to  this 
truth  ?  It  probably  strikes  you,  now  that 
we  are  stating  it,  as  exceedingly  questiona- 
ble— a  rhetorical  extravagance  rather  than 
a  sober  logical  fact.  But  be  assured  that 
you  cannot  otherwise  interpret  your  Bible ; 
be  assured  that  death  will  so  interpret  it  to 
your  awakened  conscience,  and  "  the  Judge 
of  the  quick  and  dead  "  will  so  apply  it  when 
the  "  books  shall  be  opened." 

How  different  is  the  prevalent  view  of  the 
religious  uses  of  property,  even  among  Chris- 
tian men  !  How  few  of  them  differ  in  their 
business  habits  from  the  unreclaimed  world- 
lings around  them !   They  are  in  tlie  sanctuary 


38  THE     GEEAT     REFORM. 

on  the  Sabbath,  and,  it  may  be,  in  their 
closets  of  pra3^er  daily ;  but  how  few  of  them 
carry  a  well-defined  religious  purpose  into 
their  business  life!  They  share  the  com- 
mon and  ruinous  avidity  for  wealth.  They 
go  on  adding  house  to  house  and  stock  to 
stock.  Death  comes  at  last;  and,  amid 
their  accumulated  treasures — accumulated 
for  they  hardly  know  what — they  are  sum- 
moned to  their  account.  And  what  an 
account  must  be  given  of  such  a  life  by  men 
professing  to  "  be  not  of  the  world,"  to  "  live 
not  unto  themselves,  but  unto  Him  who 
died  for  them  and  rose  again ! " 

A  dereliction — an  appalling  dereliction — 
prevails  all  through  Christendom  in  this  re- 
spect. It  has  been  the  disaster  of  the  world. 
The  prolonged  delay,  if  not  defeat,  of  the 
Christian  mission  has  been  a  fearful  mystery 
to  many  good  men.  There  have  been  many 
causes  for  it,  doubtless ;  but  the  chief  one, 
next  to  the  spiritual  declension  of  the  Church, 
the  one  which  now,  as  we  have  shown,  is  tlie 
chief  obstruction  of  the  Gospel,  is  that  which 
we  are  discussing — the  almost  universal  dis- 
regard of  the  Scriptural  doctrine  of  the  rela- 
tion of  Christian  men  to  their  property.  Is 
it  not  at  once  obvious,  that  if  the  right  idea 
of  this  subject  were  brought  out  fully  in  all 


THE    SENTIMENT    OF    DUTY.  39 

the  Church,  and  its  fiscal  schemes  were  based 
upon  the  sense  of  duty  and  settled  habits  of 
liberality,  the  whole  face  of  Christendom  and 
of  the  world  itself  would  soon  be  changed? 

The  position  we  have  thus  taken  respect- 
ing the  moral  obligation  of  Christian  benefi- 
cence, novel  as  it  may  appear  to  some  of 
our  readers,  is,  we  think.  Scriptural,  and  in 
accordance  with  the  sense  of  the  Church  in 
former  times.  Indeed,  the  vagueness,  both 
of  principle  and  practice,  which  now  char- 
acterizes our  Christian  liberality,  is,  we  be- 
lieve, more  extreme  than  at  any  former 
period  of  the  Church.  As  the  command  to 
spread  the  Gospel  "into  all  the  world,"  came 
to  be  so  indefinitely  apprehended  as  to  be 
almost  a  nullity  throughout  Protestant  Chris- 
tendom, until  within  a  few  generations,  so 
the  Scriptural  doctrine  of  beneficence  has 
lost  its  distinctness — been  nearly  generalized 
away — until  recent  exigencies  of  the  Church 
have  begun  to  recall  attention  to  it. 

The  Middle  Ages  excelled  us  altogether  in 
this  respect ;  property  was  then  very  gene- 
rally consecrated  to  religion.  The  charities 
of  those  dark  times  were  misdirected,  and 
became  a  public  evil ;  but  they  were  right  in 
their  nloral  principle.  They  covered  Europe 
with  temples  and  religious  houses,  and  gave 


40  THE   GREAT   REFOEM. 

an  aspect  of  piety,  however  superstitious,  to 
secular  possessions  and  all  secular  life. 

The  Levitical  dispensation  was  distin- 
guisTied  in  a  remarkable  manner  by  the 
sanctification  of  property  ;  and  not  more  by 
its  endless  symbolism  than  by  its  religious 
charities  was  it  adapted  to  the  moral  educa- 
tion of  its  people.  "We  err  egregiously  when 
we  speak  of  the  tithe^  the  one-tenth,  as  the 
standard  of  Jewish  contributions  to  religion. 
The  seal  of  a  religious  charity  was  put  upon 
almost  every  article  of  the  Jew's  possessions. 
He  paid  for  the  ransom  of  his  first-born  son; 
he  paid  for  the  first-fruits  of  his  flocks,  and 
the  first  gatherings  of  his  harvest,  the  latter 
being  estimated  at  a  sixtieth.  He  left  in  the 
corners  of  his  fields,  for  the  destitute,  another 
sixtieth.  Whatever  dropped  from  his  hand 
in  reaping  was  left  for  the  poor ;  and  once 
in  every  seven  years  he  allowed  his  lands  to 
produce  spontaneously  for  them.  Then 
there  were  the  sacrificed  animals,  or  portions 
of  them — the  trespass-ofi'erings,  the  sin-ofiPer- 
ings,  &c. ;  the  expense  of  pilgrimages  to  the 
temple,  thrice  in  the  life  of  every  .male  ;  the 
half-shekels  for  the  sanctuary,  and  the  remis- 
sion of  all  debts  every  seventh  year.  Besides 
these  there  were  numerous  expenses  for  hos- 
pitality and  reliefs  to  the  poor ;  and  then 


THE    SENTIMENT    OF    DUTY.  41 

came  j;he  tithe — the  tenth  of  the  produce  of 
the  fields — for  the  Levites ;  and,  finally,  the 
remainder  was  assessed  for  another  tenth,  to 
be  spent  for  the  worship  of  the  temple  and 
for  the  poor ;  and  then,  at  the  end  of  every 
third  year,  in  order  to  secure  the  integrity 
of  the  law,  the  people  made  solemn  declara- 
tion before  God  that  this  last  tenth  had  been 
faithfully  provided.  It  has  been  estimated 
that  the  devout  Jew  gave  away  about  one- 
third  of  all  his  income  to  the  poor  and  to 
religion.  And  let  it  be  borne  in  mind,  tITat 
so  exact  and  graduated  were  the  Levitical 
customs  in  this  respect,  that  these  appropria- 
tions were  not  from  particular  classes  of  the 
people,  but  from  all ;  the  ratio  being  pro- 
portioned to  their  resources.  Besides  these 
systematic  charities,  what  special  liberality 
did  they  show  for  their  religion,  as  for  the 
tabernacle  in  the  wilderness  and  the  temple 
at  Jerusalem — the  amount  expended  on  the 
latter  being  estimated  at  three  thousand  mill- 
ions of  dollars  i  a  sum  that  throws  into  utter 
eclipse  all  the  expenditure  of  Protestant 
Christendom  during  generations  for  that 
greater  work  of  foreign  evangelization,  to 
which,  as  we  have  shown,  all  the  world  is 
summoning  it. 

A  divine  meanini?  was  there  in  this  Jewish 


42  THE   GREAT   KEFOEM. 

system  of  beneficence :  it  had  thosifc  true 
elements  of  effectiveness  which  we  have 
said  are  lacking  in  our  modern  Christian 
charities — moral  obligation  and  method.  It 
was  no  grievance  on  the  Jewish  people ; 
few  of  their  institutions  had  a  more  salutary 
effect  upon  their  social  system ;  they  thrived 
under  it,  and  perhaps  no  nation  ever  suffered 
less  under  that  great  plague  of  modern  civil- 
ization— pauperism — the  problem  that  baffles 
the  legislative  wisdom  of  the  age,  and  almost 
everywhere  obstructs  the  march  of  nations. 

Though  this  noble  beneficence  was  con- 
nected with  the  Jewish  ecclesiastical  system, 
and  is  therefore  annulled  in  its  detail,  yet 
will  any  Christian  man  admit  that  its  essen- 
tial principles  are  annulled?  that  Christianity, 
especially  in  this  age,  when  the  destinies  of 
the  world  are  devolving  upon  it,  may  have 
a  financial  standard  beneath  that  of  a  state 
which  was  hardly  larger  than  some  of  the 
single  counties  of  this  Christian  land,  and 
whose  whole  design  was  the  maintenance  of 
a  preliminary  if  not  a  local  religion  ? 

The  primitive  Christians  did  not  under- 
stand that  the  abolition  of  Judaism  repealed 
its  essential  beneficence.  On  the  contrary, 
few  subjects  received  more  attention  in  the 
first  consultations  and  labors  of  the  Church 


THE    SENTIMENT    OF    DUTY.  43 

than  its  provisions  for  the  poor  and  for  the 
extension  of  the  Gospel.  One  of  its  ministe- 
rial orders,  still  retained, — the  deaconate, — 
was  established  chiefly  for  charitable  pur- 
poses. It  had  all  things  in  common  when 
circumstances  justified  it.  Its  weekly  sacra- 
ment was  followed  with  distributions  to  the 
absent  sick  and  poor.  When  it  sent  forth 
Paul  and  Barnabas  "  unto  the  heathen,"  it 
was  with  but  one  specific  injunction :  "  Only 
they  would  that  we  should  remember  the 
poor."  Journeys  and  plans  for  "  collec- 
tions" for  the  Churches,  are  of  frequent 
record  in  the  Epistles  and  the  Acts.  One 
of  the  apostles  asks,  "Whoso  hath  this 
world's  goods,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  from  him, 
how  dwelleth  the  love  of  God  in  him?" 
Another  declares  charity  to  the  widow  and 
fatherless  to  be  a  part  of  the  definition  of 
religion — "of  pure  and  undefiled"  religion;, 
another  urges  beneficence  upon  the  Church 
as  an  exemplification  of  the  principle  of  the 
atonement  itself — the  "grace  of  our  Lord 
Jesus  Christ,"  who,  "though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  ye 
through  his  poverty  might  be  rich;"  and 
Christ  himself  dignified  it  as  the  test-virtue 
of  the  final  judgment. 


44:  THE   GREAT    KEFOKM. 


CEAPTEE  n. 

THE   SCRTPTUEAL  LAW   OF   BENEFICENCE. 

Keeping  in  view,  still,  the  two  necessary 
elements  of  a  right  theory  of  beneficence — 
obligation  and  sy stein — we  come  now  to  the 
revealed  law  on  the  subject,  which,  as  we 
shall  see,  combines  both  these  elements. 

We  learn  from  Joseph  us  and  Philo,  that 
collections  of  tithes  and  other  gifts  for  the 
temple  service  at  Jerusalem  were  made 
regularly  in  the  synagogues  on  every  Sab- 
bath. The  Christians  at  first  assembled  io 
the  synagogues,  not  only  in  Judea,  but 
wherever  they  could  throughout  the  empire ; 
and  their  ministerial  "  orders,''  form  of  "or- 
dination," and  some  other  rites  still  extant, 
•  were  actually  copied  from  the  synagogue 
service.  The  synagogue  charities  probably 
led  to  St.  Paul's  rule  of  Christian  benefi- 
cence, as  recorded  in  1  Cor.  xvi,  2: — "  IvTow 
concerning  the  collection  for  the  saints,  as 
I  have  given  order  to  the  Churches  of 
Galatia,  even  so  do  ye.  Upon  the  first  day 
of  the  week,  let  every  one  of  you  lay 
by  him   in   store   as   God  hath   prospered 


THE    SCRIPTURAL    LAW    OF    BENEFICENCE.     45 

him,  that  there  be  no  gatherings  when  I 
come." 

The  apostle  modifies  the  Jewish  custom — 
the  "first  day" — the  '^ Lord'^s  day^^ — was 
substituted  for  the  Jewish  Sabbath ;  and  as 
there  was  no  centralization  of  Christianity, 
as  of  Judaism,  at  Jerusalem,  and  no  mode 
of  distributing  these  charities,  except  by  the 
casual  passage  of  the  apostles  or  leading 
saints,  they  were  to  be  kept  "in  store"  till 
such  opportunities  occurred.  The  principle 
of  the  synagogue  custom  was  retained,  the 
form  only  being  changed. 

This  passage  we  deem  to  be  the  divine 
rule  of  Christian  heneficence.  It  is  as  spe- 
cific as  the  command  to  spread  the  Gospel. 
It  is  the  counterpart  of  that  command,  and 
necessary  for  its  fulfillment ;  for  "  how  shall 
they  preach  except  they  be  sent?"  And 
the  indefiniteness  of  its  impression  on  the 
Christian  mind  of  our  day  is,  as  we  have 
before  said,  the  same  as  that  wliich,  until 
within  a  few  generations,  rendered  compar- 
tively  powerless  the  command  to  "  preach 
the  Gospel  to  every  creature." 

We  are  not  disposed  to  be  homiletic  in 
.this  discussion,  but  we  cannot  forbear  to 
direct  attention  to  the  very  specific  charac- 
ter of  this  text.     It  comprises  every  point 


46  THE    GREAT   REFORM. 

that  could  well  be  suggested  as  necessary 
for  a  complete  ordinance  on  the  subject — a 
law  which  would  admit  of  no  evasion. 
Look  at  it : — 

First.  It  seems  to  have  been  designed  as 
a  general  rule.  As  we  have  stated,  it  was 
the  general  custom  of  the  Jewish  Sabbath, 
only  modified  enough  to  suit  it  to  the  new 
circumstances  of  the  new  Church.  Though 
prescribed  for  the  Church  at  Corinth  in  this 
instance,  yet  this  does  not  limit  it  as  a  local 
practice;  for  the  obvious  reasons  which 
could  render  it  desirable  there  would  apply 
anywhere,  and  many  of  the  most  important 
lessons  of  revelation,  now  recognized  as 
unquestionably  of  general  application,  are 
derived  from  epistles  addressed  to  local 
Churches.  Besides  these  considerations,  the 
apostle  expressly  says  that  he  but  repeated 
instructions  given  elsewhere :  "  As  I  have 
given  order  to  the  Churches  (not  Church) 
of  Galatia,  so  do  ye." 

The  inference  of  its  universal  applicabili- 
ty is  irresistible.  What  sentiment  of  Chris- 
tian sympathy,  or  motive  of  usefulness  that 
would  render  it  applicable  to  Corinth,  or  to 
all  the  Churches  of  Galatia,  would  not  apply 
to  the  Church  at  Smyrna,  or  Jerusalem,  or 
Rome — would  not  apply  with  even  ten-fold 


THE    SCEIPTUEAL    LAW    OF    BENEFICENCE.  47 

force  to  all  the  modern  Church,  situated, 
as  we  have  shown,  in  our  introductory  chap- 
ter, amid  redoubled  opportunities  and  ne- 
cessities ?  The  field  of  the  primitive  Church 
at  this  time  was  the  Roman  empire,  though 
it  was  soon  extended  beyond  that  limit. 
Our  own  country  alone  now  equals  territo- 
rially the  Roman  dominion ;  the  opportuni- 
ties for  Christian  extension,  and  especially 
for  Christian  expenditure,  are  incalculabljt 
greater  than  they  were  then ;  the  whole 
world  is  open  to  us  in  a  manner  not  equaled 
then  ;  new  means  of  propagating  Christiani- 
ty, and  especially  requiring  funds,  (such  as 
the  mighty  agency  of  the  press,)  are  at  our 
command ;  the  demands  for  expenditures 
within  the  limits  of  Christendom  itself — for 
the  relief  of  pauperism,  the  education  of  the 
neglected  poor,  in  Sunday-schools  and  other- 
wise, Christian  provisions  for  the  aged  and 
sick,  &c. — are  more  pressing  now  than  they 
were  then.  How  then  can  we  escape  the 
general  principle  of  this  great  law  ?  All 
that  is  new  in  our  circumstances  adds  to 
rather  than  detracts  from  its  force. 

Second.  The  rule  is  individual  as  well  as 
general.     "  Let  every  one  of  you,"  &c.     The 
poor  as  well  as  the  rich  were  to  do  some- 
thing; for  the  rule  was  not  only  designed  to 
4 


48  THE  GREAT  REFORM. 

secure  funds,  but  to  have  a  moral  effect  on 
the  giver  himself.  And  here  again  all  sound 
logic  presses  overwhelmingly  upon  us  the 
modern  applicability  of  this  law.  God  had 
provided  for  his  people  in  the  desert  by  mir- 
acles ;  he  sent  bread  even  from  heaven,  and 
the  poor,  alike  with  the  rich,  were  preternat- 
urally  supplied.  It  was  a  day  of  perhaps 
unequaled  miracles  when  this  command 
•was  given ;  the  apostle  who  gave  it  could 
raise  the  dead,  yet  he  could  not  miracu- 
lously supersede  this  duty  of  the  Church  by 
providing  for  its  financial  necessities.  It 
was  not  the  will  of  God  that  the  poor  should 
be  thus  supplied,  or  the  expenses  of  the 
Church  thus  provided.  And  why  ?  Because 
in  his  infinite  wisdom  he  saw  that  the  moral 
discipline  of  his  people  depended  upon  their 
cooperation  with  himself  in  such  duties. 
Each  one — ''''every  one''^ — was  to  have  his 
share  in  them,  that  "  every  one "  might 
have  his  reward.  The  whole  reason  that 
rendered  it  unsuitable  for  miraculous  power 
to  supersede  the  duty,  rendered  it  proper 
that  the  duty  should  be  an  individual  one ; 
and  that  grand  reason  applies  now,  and  will 
apply  while  the  world  stands.  Not  only 
have  we  then  the  precept  for  the  individual 
duty,   but  an  irresistible    argument   which 


THE    SCKIPTUIIAX  LAW  OF   BENEFICENCE.     49 

sustains  it  and  rendere  it  universally  and 
permanently  appropriate. 

Third.  It  is  methodical',  stated,  in  regard 
to  time— "upon  the  first  day  of  the  week ;"  and 
specific  in  regard  to  manner — "lay  by  him  in 
store."  Th»  apostle  would  evidently  guard 
against  that  casual  habit  of  liberality  which 
has  crept  into  the  Church  in  modern  times, 
and  which,  as  we  have  shown,  has  become  the 
fundamental  defect  of  our  religious  finances. 
The  words  are  words  of  wisdom — of  the  divine 
wisdom  of  Him  who  knew  what  we  needed 
on  the  subject.  The  usual  course  of  the 
Scriptures  is  to  reveal,  even  in  their  occa- 
sional precepts,  great  principles  of  duty, 
leaving  to  the  suggestions  of  common-sense 
their  particular  applications.  ]^o  very  pre- 
cise method  is  given  here ;  such  a  method, 
while  it  might  suit  some,  might  admit  of 
evasion  in  others ;  yet  there  is  enough  par- 
ticularity in  the  command  to  show  the 
duty  of  a  well-arranged  plan  on  the  part 
of  each.  This  is  further  seen  in  the  fact 
that, — 

Fourth.  It  prescribes  a  standard  of  lib- 
erality quite  definite,  though  flexible  enough 
to  meet  any  circumstances :  ''  As  God  has 
prospered  him.^'  The  poor  or  unprosperous 
man  is  not  to  be  bound  to  any  absolute  self- 


50  thp:  great  eefor^ni 

taxation  which  might  bring  suffering  upon 
his  family ;  the  ricli  man  is  not  bj  any  ab- 
solute stated  donation  to  assume  the  right 
of  reserving  to  himself  his  other  gains,  how- 
ever great.  All  were  alike  stewards,  not 
proprietors  of  their  resources,,  and  where 
much  was  given  much  was  required.  How 
could  a  rule  for  general  use  be  more  specif- 
ic ?  What  rule  could  be  more  reasonable  ? 
What  reason,  we  ask  again,  could  slistain 
such  a  rule  in  the  primitive  Church,  that 
does  not  apply  with  tenfold  force  to  modern 
Christians  ?  It  is  pressed  upon  us,  as  has  been 
shown,  by  innumerable  and  overwhelming 
demands,  and  yet  how  few  among  our  most 
liberal  men  give  ''as  God  has  prospered 
them  ?"  Among  the  ten  thousand  Christians 
around  you,  can  you.  Christian  reader,  enu- 
merate a  score  who  do  so,  or  who  have  ever 
thought  enough  of  the  command  to  attempt 
even  to  estimate  what  is  the  proportion  be- 
tween their  gifts  and  the  success  with  which 
"God  has  prospered  them?"  Unquestiona- 
bly the  Church  is  generally  astray  from  the 
word  of  God  in  this  respect ;  and  are  we  to 
wonder  that  her  progress  in  the  world  is 
slow,  while  she  errs  so  egregiously  respect- 
ing a  duty  which  lies  at  the  very  foundation 
of  her  great  plans  ? — a  duty  which  is  as  lit- 


THE  SCEIPTUKAI.  LAW  OF  BENEFICENCE.      51 

erally  expressed  in  the  word  of  God  as  the 
law  against  murder. 

Fifth.  The  apostle  seems  carefully  to  dis- 
countenance the  irregularities,  the  often 
questionable  expedients  with  which  om* 
modern  public  collections  are  made.  "That 
there  be  no  gathering  when  I  come :"  "Let 
all  things  be  done  decently,  and  in  order," 
lie  has  said  elsewhere.  Our  ordinary  meth- 
ods of  getting  money  for  the  Church,  on 
public  occasions  at  least,  will  hardly  bear 
the  test  of  this  rule ;  and  yet  it  is  doubtful 
whether  we  could  get  it  very  abundantly 
otherwise,  with  the  present  loose  convictions 
of  the  Church  respecting  the  duty  of  its  lib- 
erality. A  stronger  proof  could  hardly  be 
given  of  the  necessity  of  reviving  the  apos- 
tolic rule  of  beneficence.  Let  this  have 
efi'ect,  and  our  charities  will  not  depend 
upon  eloquence,  an  anecdote,  a  jest! — 'they 
will  be  as  readily  and  as  faithfully  appro- 
priated as  our  expenses  for  daily  household 
necessities. 

Sixth.  The  rule  is  mandatory  ;  it  was  en- 
joined in  this  case  as  it  was  ordered  in  the 
other: — "As  I  have  given  order  to  the 
Churches  of  Galatia,  even  so  do  ye."  The 
language  is  very  express,  and  the  logic 
which  sustains   it    as   obvious.     We  have 


52  THE  GREAT  REFORM 

abundantly  anticipated  the  latter  in  the 
above  remarks  and  the  preceding  chapter, 
and  need  not  repeat  it  here,  especially  as  we 
wish  not,  by  unnecessary  observations,  to 
overlay  the  clear  and  striking  propositions 
which  a  simple  analysis  of.  the  text  brings 
out. 

Such  then  is  this  notable  passage.  Could 
it  be  more  significant?  ^Now  that  it  is  a 
rigid  statute,  to  be  interpreted  exactly  ac- 
cording to  the  letter,  we  do  not  insist.  That 
would  be  absurd :  but  we  insist  that  the 
generalization  of  it,  by  which  its  essential 
meaning  has  been  nearly  lost  in  the  modern 
Church,  is  equally  absurd ;  we  insist  that  it 
does  indicate  the  essential  rule  of  Christian 
beneficence,  and  that  it  unquestionably  im- 
plies these  three  elements  as  constituents  of 
that  rule,  viz.  : — 

First.  That  Christian  beneficence  is  a 
matter  of  moral  obligation. 

Second.  That  it  should  be  a  determinate 
habit. 

Third.  That  it  should  be  a  corruprehensi'oe 
sanotification  of  the  secular  business  of  the 
Christian  man.  He  should  live  to  sustain 
himself  and  those  dependent  upon  him,  only 
that  he  and  his  may  be  co-workers  together 
with  God   for  the  salvation  of  the  world, 


THE    SCRIPTDKAL    LAW    OF    BENEFICENCE.    63 

laboring  for  this  end  in  his  workshop,  in  his 
fields,  or  in  the  mart,  and  applying  to  it  the 
fruits  of  his  labor  as  "  God  prospers  him," — 
which  he  cannot  do  without  a  method  of 
some  kind. 

What  a  revolution  of  ordinary  Christian 
life  would  these  principles  make  !  We  affirm 
that  they  are  Scriptural,  and  that  their  enun- 
ciation and  demonstration  throughout  the 
Christian  world  are  the  great  want  of  the 
times,  and  must  be  secured  before  the  Church 
can  avail  itself  fully  of  its  present  great  op- 
portunities. 

These  Scriptural  teachings  accord  fully 
with  the  views  we  have  advanced,  in  our 
preceding  chapter,  on  the  moral  obligation 
of  Christian  beneficence.  While  they  give 
the  outlines  of  the  "  method"  which  we  there 
advocate,  they  also  present  the  highest  argu- 
ment, because  the  highest  authority,  for  the 
"duty"  we  asserted;  and  we  have  given 
them  separately,  because  their  Scriptural 
authority  and  minuteness  claim  a  distinct 
consideration.  In  that  chapter  we  said  that 
the  responsibility  of  the  Christian  preacher — 
the  missionary — to  consecrate  his  talents  to 
the  salvation  of  men,  difi*ered  not  in  princi- 
ple from  that  which  bound  the  Christian  man 
of  business  to  devote  his  business  talents  to 


54  THE    GREAT    REFORM. 

the  same  purpose,  and  that  the  "  woe  "  which 
should  fall  upon  the  former  "  if  he  preached 
not  the  Gospel,"  would  fall  upon  the  latter 
if  he  did  not,  with  his  different  talent,  be 
also  a  "  co-worker  together  with  God"  for  the 
same  end.  The  doctrine  is  entirely  unques- 
tionable. In  a  hypothetical  sense — so  vague 
as  to  be  inappreciable  and  almost  useless — 
it  is  readily  granted ;  but  when  we  gi\^e  it 
distinct  shape,  and  bring  it  home  to  the  in- 
dividual man,  how  hard  is  its  admission! 
How  is  it  outrightly  contradicted  by  the 
practice  of  the  Christian  world !  Yet  we 
insist  upon  it,  not  only  as  a  general  truth,  but 
in  the  detail  of  its  application.  What !  if  a 
Christian  capitalist  has  ten  or  twenty  thou- 
sand dollars  income  above  the  wants  of  his 
family  or  his  business,  would  you  have  him 
appropriate  it  all  to  benevolence  ?  Yes,  or 
fifty,  or  a  hundred,  or  ten  hundred  thousand ! 
just  as  much  so  as  the  poor  man  with  his 
fifty,  or  a  hundred,  or  ten  hundred  cents. 
If  Luther  or  Wesley  had  deserted  the  Chris- 
tian ministry  for  selfish  ends,  the  "woe" 
upon  them  in  the  "  last  day  "  would  be  pro- 
portionate to  their  great  talents  and  opportu- 
nities. The  vast  responsibility  of  the  failure 
of  the  Reformation  or  of  Methodism  would 
devolve  upon  one  or  the  other  of  them  for- 


THE  SOEIPTDfJAI.  LAW  OF  BENEFICENCE.     00 

ever.  The  responsibility  of  the  talents  of  the 
Christian  business-man  is,  we  repeat,  the 
same  in  principle.  It  is  a  tacit  but  disastrous 
sophistry  which  has  led  the  Christian  world 
to  suppose  otherwise.  Stephen  Girard  and 
John  Jacob  Astor  held  their  great  property 
or  business  talents  under  the  same  moral 
responsibility  which  applied  to  those  great 
men  of  the  Church.  That  responsibility  will 
confront  them  at  the  bar  of  their  God. 
There  will  be  no  evasion  of  it  there,  though 
it  might  never  have  been  thought  of  here. 
"How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ?"  asked  the 
incarnate  God  himself!  And  "  his  disciples 
were  astonished  at  his  doctrine,"  says  the 
narrative.  It  is  equally  astonishing  in  these 
days,  when  brought  out  thus  into  distinct 
contemplation. 

But  why  should  it  be  so  hard  for  a  rich 
man  to  be  saved  ?  Why,  but  that  riches, 
having  this  responsibility,  are  nevertheless 
beset  with  such  peculiar  temptations  to  for- 
get it  ?  "We  might  "  make  to  ourselves  friends 
of  the  mammon  of  unrighteousness,  who, 
when  we  fail "  on  earth,  "  shall  }-eceive  us  into 
everlasting  habitations  ; "  wealth  is  indeed 
enviable  in  view  of  its  capacities  for  useful- 
ness ;  it  may  scatter  benedictions  all  along 


56  THE   GREAT   REFORM. 

our  pilgrimage  through  life  ;  it  may  bring 
the  blessings  of  those  who  are  ready  to  per- 
ish upon  our  dying  hours,  or  their  welcomes 
at  the  gate  of  heaven.  But  alas!  a  ricli 
man  shall  "  hardly  enter  into  "  that  heaven  ; 
such  is  the  perversion  of  the  moral  sense  of 
even  us  Christians  in  respect  to  this  noble 
yet  perilous  responsibility.  Let  him  that 
has  it  upon  his  hands  bethink  himself. 
Let  him  beware  of  robbing  his  brother  and 
his  God.  Let  him  be  reminded  that  he  is 
but  a  steward ;  that  the  day  comes  on  fast 
when  it  shall  be  said  unto  him,  "Give  ac- 
count of  thy  stewardship  !"  and  that  then  he 
shall  be  judged  by  that  revealed  word  which 
we  have  been  examining,  and  of  which  not 
"  one  jot  or  tittle  "  shall  fail. 


CHAPTEE  III. 

WHAT  SHOULD  BE  THE  METHOD? EXAMPLES. 

We  have  thus  far  shown  that  beneficence 
should  be  regarded  by  the  Christian  as  a 
duty^  and  should  be  pursued  methodically. 
But  what  method  do  we  recommend  ?        > 


WHAT    SHOULD    BE    THE    METHOD?  57 

In  the  preceding  chapter  we  have  given 
the  Scriptural  outlines  which  are  essential  to 
any  plan  of  the  kind,  but  they  are  only  out- 
lines. It  would  of  course  be  impossible  to 
prescribe  any  rule  whichwould  be  applicable, 
in  every  particular,  to  every  case.  Nor  is 
this  of  much  importance.  Once  make  charity 
a  matter  of  conscientious  duty,  and  it  will 
not  be  diflScult  for  a  conscientious  man  to 
form  his  own  plan,  for  plan  we  insist  he 
should  have.  The  following,  however,  seems 
to  be  a  correct  course,  namely: — 

1.  Define  well  what  is  requisite  for  the 
current  support  and  education  of  your  fam- 
ily, and  tlie  proper  increase  of  your  busi- 
ness— determining  not  to  go  heyond  a  certain 
point  in  the  latter  respect. 

2.  While  advancing  toward  the  maximum 
of  your  capital,  give  away  annually  a  certain 
per  centage  of  your  income. 

3.  When  you  reach  the  maximum,  give 
amay  all  your  income^  except  what  is  re- 
quisite for  the  temperate  expenses  of  your 
family. 

This  plan  has  been  followed  by  numbers 
of  persons  whose  examples  have  been  record- 
ed. The  case  of  K.  K.  Cobb,  Esq.,  a  Baptist 
merchant  of  Boston,  is  well  known.  He  re- 
solved to  give,  from  the  beginning,  one-fourth 


58  THE    GEEAT    KEFOEM. 

of  his  net  profits  ;  to  give  one-half  viih.Qn  his 
capital  reached  twenty  thousand  dollars ; 
three-quarters  when  it  reached  thirty  thou- 
sand dollars;  and  all  the  profits  when  it 
amounted  to  fifty  thousand  dollars.  He  re- 
retained  his  generous  resolution  till  his  death, 
when  he  had  already  i-eached  the  maximum, 
and  had  scattered  the  blessings  of  his  liber- 
ality in  every  direction.  He  distributed  the 
profits  of  his  business  with  the  -increasing 
ratio,  from  year  to  year,  till  he  had  reached 
the  point  which  he  had  fixed  as  the  limit  of 
his  property,  and  then  he  gave  to  the  cause 
of  God  all  that  he  earned.  At  one  time 
finding  that  his  property  had  increased  be- 
yond fifty  thousand  dollars,  he  immediately 
devoted  the  surplus  (seven  thousand  five  hun- 
dred dollars)  as  a  foundation  for  a  professor- 
ship in  the  l^ewton  Theological  Institution, 
to  which  he  gave,  during  his  life,  at  least 
twice  that  sum.  So  scrupulous  was  he  in 
his  adherence  to  the  covenant  which  he  had 
made,  that  when  peculiar  circumstances  re- 
quired him  to  retain  in  his  possession  more 
than  fifty  thousand  dollars,  he  consulted  ju- 
dicious friends  whether  he  might  do  so  con- 
sistently with  the  spirit  of  his  pledge,  pro- 
vided he  always  held  the  surplus  as  really 
belonging  to  the  cause  of  God.    Here  is  the 


WHAT    SHOULD    BE    THE    METHOD?  69 

secret  of  that  wonderful  liberality  which 
cheered  so  many  hearts,  and  gave  vigor  to 
so  many  institutions  and  plans  of  benevolence. 
It  sprung  from  steady  religious  principles ; 
it  was  the  fruit  of  the  Holy  Spirit.  He 
always  felt  that  God  had  bestowed  on  him  a 
rich  blessing  in  enabling  liim  to  serve  his 
cause.  On  his  death-bed  he  said  to  a  friend, 
in  allusion  to  the  rules  quoted  above,  "By 
the  grace  of  God — nothing  else — by  the  grace 
of  God,  I  have  been  enabled,  under  the  influ- 
ence of  those  resolutions,  to  give  away  more 
than  forty  thousand  dollars.  How  good  the 
Lord  has  been  to  me!"'^ 

John  Wesley  remarked  in  early  life,  that 
he  had  known  but  four  men  who  had  not 
declined  in  religion  by  becoming  wealthy ; 
later  in  life  he  corrected  the  remark,  and 
made  no  exception.  He  himself,  therefore, 
guarded  scrupulously  against  the  danger. 
When  his  own  income  was  but  £30  a  year 
he  gave  away  £2  ;  when  it  was  £60  he  still 

*  The  following  is  Mr.  Cobb's  record  of  his  resolution : 
"By  the  grace  of  God  I  will  never  be  worth  more  than 
$50,000.  By  the  grace  of  God  I  will  give  one-fourth  of 
the  profits  of  my  business  to  charitable  and  religious  uses. 
If  ever  I  am  worth  $20,000,  T  will  give  one-half  of  my  net 
profits ;  and  if  ever  I  am  worth  $30,000, 1  will  give  three- 
fourths  ;  and  the  whole,  after  $50,000.  So  help  me  God, 
or  give  to  a  more  faithful  steward,  and  set  me  aside." 


60  THE   GREAT   REFORM. 

confined  his  expenses  to  £28,  and  gave  away 
£33 ;  when  it  reached  £120  he  kept  himself 
to  his  old  allowance,  and  gave  away  £92. 
Besides  giving  himself  wholly  to  the  public 
good,  and  laboring  as  devotedly  as  any  other 
man  of  modern  times  for  the  moral  welfare 
of  the  poor,  he  gave  away,  it  is  computed,  a 
hundred  and  fifty  thousand  dollars,  the  pro- 
ceeds of  his  publications,  &c.  The  last  in- 
sertion in  his  private  journal,  written  with  a 
trembling  hand,  reads  thus  :  "  For  upward 
of  eighty-six  years  I  have  kept  my  accounts 
exactly.  I  will  not  attempt  it  any  longer, 
being  satisfied  with  the  continual  conviction 
that  I  save  all  I  can  and  give  all  I  can  ;  that 
is,  all  I  have."— J:  Wesley,  July  16,  1790. 
Dr.  Watts  gave  away  one-fifth  of  his  in- 
come ;  Baxter,  Doddridge,  Dr.  Hammond, 
and  Lord  Chief  Justice  Hale,  one-tenth. 
Baxter  says  that  he  gave  for  years  this 
amount,  but  at  last  found  it  too  little.  He 
expresses  the  opinion,  however,  "  that  it  is 
as  likely  a  proportion  as  can  be  prescribed, 
and  that  devoting  a  tenth  part  ordinarily  to 
God  is  a  matter  that  we  have  more  than  a 
human  direction  for."  Doddridge,  referring 
to  the  subject,  says,  "  I  made  a  solemn  dedi- 
cation of  one-tenth  of  my  estate,  salary,  and 
income  to  charitable  uses ;  and  I  also  devote 


WHAT  SHOULD  BE  THE  METHOD?  61 

to  such  uses  an  eighth  of  everything  I  re- 
ceive by  way  of  gift  or  present." 

In  a  late  publication,  a  case  is  nlentioned 
which  is  not  the  less  noble  for  being  humble. 
It  says :  "  Meeting  with  a  pious  young  me- 
chanic who  had  lately  read  the  '  Memoir  of 
Eormand  Smith,'  he  spoke  to  this  effect: 
'  Several  years  I  have  given  about  one- 
fourth  of  the  profits  of  my  calling  to  charita- 
ble purposes,  and  have  merely  saved  enough 
to  keep  my  little  family  above  want,  should 
I  be  called  away  by  death ;  and  so  soon  as  I 
reach  that  point, instead  of  giving  one-fourth 
I  will  give  all  my  profits,  and  thus  follow 
Kormand  Smith,  as  he  followed  Christ ;  for 
I  fully  accord  with  the  sentiment  expressed 
in  his  memoir.' " 

This  is  an  example  for  the  mechanic  and 
the  poor.  The  passage  in  Mr.  Smith's  me- 
moirs, referred  to,  is  so  pertinent  that  we 
cannot  forbear  quoting  it : — 

"  In  regard  to  pursuing  business  with  the 
view  of  getting  property  to  be  used  for  the 
Lord,  a  volume  ought  to  be  written  on  this 
subject.  Ohristian  men  of  business  do  by 
no  means  feel  its  importance  as  they  ought. 
At  a  time  like  this,  when  funds  are  so  much 
needed  to  send  the  Gospel  through  the  world, 
I  see  not- why  young  men  of  enterprise  and 


62  THE    GREAT    REFORM. 

piety  may  not  and  ought  not  to  devote  them- 
selves to  business  for  the  sole  purpose  of  ac- 
cumulating means  to  carry  forward  the 
benevolent  operations  of  the  day.  There  are 
some  who  now  act  on  this  principle.  The 
number  ought  to  be  greatly  increased. 
There  ought  to  be  missionary  tradesmen  and 
merchants,  just  as  much  as  missionary  school- 
masters and  preachers — men  prosecuting 
business  for  the  great  purpose  of  getting  to 
give  into  the  treasury  of  the  Lord.  Nor  can 
there  be  a  doubt  that  all  who  should  act  on 
this  principle  would  lay  up,  both  for  them- 
selves and  their  families,  not  only  a  good^ 
but  the  lest  foundation  for  a  time  of  need. 
It  has  been  thought  by  some  that  Mr.  Smith 
went  beyond  the  demands  of  Christian  duty 
in  giving  so  large  a  portion  of  his  property 
to  benevolent  purposes.  Of  this  he  was  cer- 
tainly the  rightful  judge.  Having  made 
what  he  deemed  a  competent  provision  for 
his  wife  and  children,  he  felt  that  what  re- 
mained was  the  Lord's,  and  to  him  he  gave 
it ;  and  though  the  selfish  may  wonder,  and 
the  wealthy  deem  it  injudicious,  the  unrolled 
records  of  eternity,  I  cannot  doubt,  will 
show  that  he  acted  with  the  soundest  Chris- 
tian discretion — that  he  did  what  was  best 
for  his  family,  as  well  as  wliat  was  right  and 


WHAT  SHOtJLD  BE  THE  METHOD?  63 

pleasing  to  his  divine  Lord.  His  fatherless 
children  have  a  better  portion  than  of  silver 
and  gold ;  and  their  prospects  of  happiness, 
here  and  hereafter,  are  far  greater  than  if 
they  had  been  left  heirs  each  to  an  estate  of 
tens  of  thousands." 

A  distinguished  civilian  says:  "I  have 
for  many  years  adopted  the  rale  of  setting 
aside  a  portion  of  income  '  as  the  Lord  hath 
prospered  me.'  I  have  felt  that  more  than 
a  tenth  was  my  duty,  and  I  can  testify  to 
the  blessed  influence  of  the  system.  It  en- 
ables us  the  better  to  discriminate  between 
the  various  objects — to  discover  how  far  we 
have  denied  ourselves  for  Christ  and  a  per- 
ishing world;  and  benevolence  thus  be- 
comes interwoven  with  our  Christian  princi- 
ples, our  high  and  Christian  duties." 

An  influential  citizen  says,  the  system  of 
"  laying  by  in  store  on  the  flrst  day  of  the 
week,  as  God  has  blessed  us,  I  have  prac- 
ticed for  several  years,  and  found  a  blessing 
in  it.  It  is  God's  own  plan,  and  therefore 
better  than  any  other.  So  every  one  will 
find  who  will  but  try  it.  It  increases  our 
charity-fund  many  fold,  without  our  perceiv- 
ing any  diminution  of  capital  or  income  ; 
and  the  fund  thus  set  apart  being  conse- 
crated to  the  Lord,  we  are  able  to  distribute 


64  THE    GEE  AT   REFORM. 

it  without  grudging,  and  with  a  more  un- 
biased judgment,  as  occasion  arises.  I  am 
one  of  the  witnesses  for  God,  that  in  this 
matter,  as  in  all  others,  he  is  good." 

The  Levites,  while  they  lived  on  the  tithes 
of  the  people,  were  not  exempt  from  the 
duty  of  giving  also  ;  they  gave  the  tithe  of 
their  tithes.  (Num.  xviii,  26.)  The  cases  we 
are  detailing  are  applicable  to  clergymen  as 
well  as  secular  men.  And  wlien  we  con- 
sider the  influence  of  their  example,  the 
duty  becomes  inestimably  important. 

An  eminent  clergyman  says  :  "I  have  for 
many  years  had  a  fixed  system  of  devoting 
from  one-fifth  to  a  quarter  of  my  income  to 
religious  and  charitable  uses.  I  have  laid 
out  my  plan  at  the  beginning  of  each  year, 
keeping  a  private  account  of  all  donations, 
and  leaving  nothing  to  mere  accident  or  ex- 
cited feeling  at  the  moment.  At  the  end  of 
about  thirty  years,  during  which  I  have  car- 
ried on  this  system,  I  find  my  property  ma- 
terially increased ;  and  I  am  surprised  to 
find,  on  looking  over  my  accounts,  how 
many  hundreds  of  dollars  I  have  thus  been 
permitted  to  contribute  to  the  cause  of  benev- 
olence." 

A  prosperous  merchant  says:  "I  have 
myself  acted    on    this  principle   for  many 


WHAT  SHOULD  BE  THE  METHOD?  65 

years;  and  have  some  faith  to  believe  that 
spreading  before  the  people  the  great  prin- 
ciple of  systematic  giving,  is  to  be  a  mighty 
instrument  in  the  hands  of  God  for  the  con- 
version of  the  world." 

"We  have  thus  defined,  perhaps  as  mi- 
nutely as  is  desirable,  the  outlines  of  a  right 
method,  and  exemplified  it  by  instances  from 
actual  life— the  best  possible  proofs.  The 
duty  we  have  been  expounding  is  not  then 
a  mere  hypothesis — apparently  reasonable 
on  paper,  but  inapplicable  amid  the  details 
and  uncertainties  of  business  life.  Far  other- 
wise :  it  extended  through  all  the  business 
relations  of  the  Jewish  commonwealth  ;  it  is 
now  in  actual  operation  in  the  counting- 
houses  of  successful  merchants,  who  derive 
from  it  not  merely  a  large  means  of  use- 
fulness, but  new  guarantees  of  safety  and 
success  in  their  pursuits,  and  the  inexpressi- 
ble enjoyments  of  habitual  charity  combined 
with  more  elevated  business  aims  and  more 
hopeful  business  prospects — the  counting- 
house  itself  being  converted  into  a  religious 
sanctuary,  and  the  usually  sordid  walks  of 
gain  made  pathways  heavenward.  Just 
here,  then.  Christian  business  man,  would 
we  have  you  arrest  your  attention  from  any 
diversion  from  the  subject,  and,  obeying  the 


66  THE    GREAT    KEFOEM. 

dictates  alike  of  your  conscience  and  your 
reason,  and,  we  hope  also,  of  your  generous 
heart,  bring  yourself  to  the  grand,  the  final 
determination  which  shall  ennoble  your 
whole  life,  by  "  turning  many  to  righteous- 
ness," and  make  your  eternity  to  "shine  as 
the  brightness  of  the  firmament,"  and  "  as 
the  stars  forever  and  ever."  And  heeding 
thus  the  lesson  of  this  chapter,  allow  us, 
before  you  lay  down  the  book,  to  urge  upon 
your  attention  a  few  more  specific  counsels 
on  the  subject. 


CHAPTEK  lY. 

FUETHEK   SUGGESTIONS    ON   THE   SUBJECT. 

"What  has  been  thus  practicable  to  the  few 
men  we  have  mentioned,  is  practicable,  in 
some  modified  form,  to  all  Christian  business 
men.  And  what  would  be  the  result  if  these 
examples  were  extended  into  a  universal 
habit  of  the  Church  ?  An  archangel  might 
well  rejoice  to  tell! 

There  is  probably  no  Christian  man  now 
reading  these  lines  who  does  not  see  at 
once  the  propriety,  the  sublimity  even,  of  a 


FURTHER   SUGGESTIONS   ON   THE   SUBJECT.     67 

life  thus  regulated  and  thus  consecrated ; 
yet,  alas !  how  many  will  close  our  volume 
without  claiming  for  themselves  this  blessed- 
ness !  The  difficulty  is  in  beginning  so  novel 
a  course,  for  when  once  begun,  it  is  seldom  or 
never  abandoned  ;  the  sense  of  its  obligation 
and  blessedness  grows  with  its  growth. 
Would  you,  Christian  reader,  begin  it  ?  If 
so,  accept  a  few  words  of  counsel  precisely 
at  this  point — the  point  in  your  life  which, 
perhaps,  next  to  the  hour  of  your  conver- 
sion, will  be  gratefully  recollected  among 
the  reminiscences  of  your  eternity. 

First.  By  the  aid  of  that  gracious  Spirit 
that  now  inspires  the  desire,  resolve  that  it  shall 
at  once  become  the  rule  of  your  life.  You  see 
its  propriety — ^you  know  you  should  so  live — 
waver  not  then,  prevaricate  not  with  your 
own  conscience.  "  Be  not  deceived ;  God  is 
not  mocked.  Whatsoever  a  man  soweth 
that  shall  he  also  reap.  He  that  soweth  to 
the  flesh  shall  of  the  flesh  reap  corruption. 
He  that  soweth  to  the  Spirit  shall  of  the 
Spirit  reap  life  everlasting."  "  Believest 
thou  this?"  then  put  your  property,  your 
business,  on  the  altar  of  such  a  consecration. 
You  know  the  temptations  to  worldliness,  and 
even  to  avarice,  which  you  sufi'er  from  the 
present  manner  of  conducting  your  business ; 


68  THE   GREAT   KEFORM. 

perhaps  they  have  already  a  perilous  hold 
upon  you ;  unless  counteracted  by  a  decisive 
resolution,  they  may  at  last  "  drown  your  soul 
in  perdition."  Decide  then  to  escape,  and 
decide  now. 

Second.  Having  made  the  resolution,  how 
down  hefore  God  and  consecrate  it  with 
prayer.  Review  it,  and  its  many  conse- 
quences, on  your  knees  before  Him  with 
whom  you  have  to  do.  Be  not  in  haste 
there,  for  this  is  a  question  of  life-long  inter- 
est to  you  and  yours ;  repent  there  of  the 
remissness  of  the  past ;  supplicate  there  the 
sanctifi  cation  of  your  heart  from  the  selfish- 
ness that  would  oppose  your  new  purpose  ; 
be  sure  that  what  you  now  do  is  done  by  the 
grace  and  for  the  glory  of  Him  who, "  though 
he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich." 

Third.  Take,  then,  pen  and  paper,  and 
sketch  out  and  sign  with  your  name  S09ne 
dejlnite  plan,  something  like  that  which  we 
have  stated,  and  which  was  adopted  by  the 
devoted  Cobb.  Let  it  be  indefinite  in  no 
point  where  you  can  be  exact;  leave  yourself 
no  temptation  to  evade  it  in  the  future. 

Fourth.  Having  gone  thus  far,  proceed  at 
once,  if  possible,  to  give  it  some  practical 
effect.     "  Go  forth  from  before  the  Lord  "  to 


FURTHER   SUGGESTIONS    ON    THE    SUBJECT.     69 

do  some  good  in  his  name.  Go  and  place  an 
offering  on  his  altar,  give  a  donation  to  his 
poor,  or  to  some  of  the  charities  of  his 
Church.  Do  it  at  once,  however  small  the 
offering  may  necessarily  be.  Thus  far  you 
have  been  strangling  your  foe — your  evil 
selfishness — give  it  nov7  a  blow  that  shall 
strike  it  down  at  once.  This  is  to  be  a 
memorable  day  in  your  religious  history ; 
crown  it,  then,  with  some  noble,  some  befit- 
ting deed.  You  will  thus  find  yourself  not 
only  resolving  to  enter  upon  a  high  path  of 
life,  but  already  walking  in  it. 

Fifth.  As  soon  as  may  be,  take  a  scrupu- 
lous account  of  your  husiness^  that  you  may 
adjust  your  charities  to  it,  and  ever  af- 
ter endea/Dor  to  heejp  your  accounts  in  such 
manner  that  you  will  he  ahle  to  heej)  to 
your  plan  of  giving.  This  will  be  "keeping 
your  books"  for  the  great  account  of  the 
judgment. 

Sixth.  Having  thus  fully  adopted  the  right 
course,  be  sure  to  maintain  it  in  the  right 
spirit.  By  faith  alone  in  Him  who  gave 
himself  for  you,  can  you  yet  be  saved ;  by 
faith  alone  can  even  this  consecration  of 
your  secular  life  be  made  salutary  to  your- 
self. But  though  you  cannot  be  saved  by 
your  works,  still  remember  that  you  shall  be 


70  THE   GREAT   KEFOEM. 

judged  by  them.  They  are  not  the  cause, 
but  the  evidence  of  your  salvation.  Rejoice 
not  in  them;  but  yet  rejoice,  yes,  and  with 
an  unutterable  joy,  that  you  can  see  in  them 
the  evidences  of  the  grace  which  your  heav- 
enly Father  has  imparted  to  your  soul, 
and  by  which  alone  the  desire  and  the 
strength  for  such  a  consecration  have  been 
given  you.  In  this  respect  a  good  man  may 
have  joy  of  his  steps,  for  they  are  directed 
of  the  Lord.  This  joy  is  now  yours;  take  it 
and  be  thankful. 

And  now,  walking  from  day  to  day  in 
this  better  path,  in  how  many  respects  life 
becomes  new  to  you  !  How  its  sordid  cares 
are  sanctified  and  relieved  by  a  holy  use ! 
You  live  and  toil  now  for  some  purpose — 
a  purpose  that  links  your  lowliest  efforts 
with  the  great  plan  of  the  divine  mercy. 
Ton  find  at  your  command  the  means  of 
constant  well-doing.  You  can  bless  the 
widow  and  the  fatherless.  You  can  scatter 
among  the  poor,  among  those  who  are  ready 
to  perish,  and  even  to  the  ends  of  the  world, 
by  the  embassadors  of  your  Lord,  blessings 
however  humble.  And,  above  all,  you  have 
in  your  life  the  daily  proofs  that  God  abides 
with  you,  "  working  in  you  to  will  and  to  do 
of  his  own  good  pleasure  !"     Soon  will  you 


FURTHER   SUGGESTIONS  ON   THE    SUBJECT.     71 

find  that  it  is  a  privilege  thus  to  live  ;  and  in 
that  hour  when  the  true  import  of  life  is  un- 
vailed  to  the  departing  soul,  you  will  feel 
that,  by  the  grace  of  God,  you  have  not 
lived  in  vain.  In  that  inevitable  hour,  such 
a  consciousness  will  be  worth  all  the  treasures 
of  the  universe !  Be  assured,  O  be  assured — 
seize  on  and  hold  fast  through  life  the  assur- 
ance— that  the  grace  of  God,  if  it  is  now 
determining  your  hesitating  resolution,  is 
crowning  yoij  with  one  of  its  greatest  bene- 
dictions— is  vouchsafing  to  your  future  life, 
so  long  as  you  are  faithful  to  your  vows, 
one  of  its  most  comfortable  proofs  of  your 
acceptance  with  God  through  Jesus  Christ 
our  Lord.     Can  you  then  hesitate  ? 


THE  GREAT  REFORM. 


PAET  lY. 


WHAT    WOUI.D    BE 
THE    STANDAKD   OF   CHRISTIAIT    BENEF- 
TCENCE  WHAT  IT  SHOULD  BE? 


CHAPTEK  I. 

PUBLIC   ADVANTAGES. 

Thus  far  we  have  seen  what  is  the  actual 
standard  of  heneficence  in  the  Church,  and 
what  it  should  he.  Let  ns  now  briefly 
glance  at  what  would  he  some  of  the  results^ 
puhlic  and  personal^  were  it  what  it  should 
he.  Among  the  former  may  be  enumerated 
the  following : — 

First.  It  would  secure  a  more  equal  dis- 
tribution of  the  pecuniary  hurdens  of  the 
Church.  By  the  present  casual  way  of 
giving,  a  comparatively  few  liberal  men 
sustain  most  of  our  religious  charities. 
Exact  statistics  illustrating  this  fact  would, 
we  doubt  not,  astonish  the  Church;  but 
without  such  statistics  the  general  fact  is 
unquestionable.      They    have    been   ascer 


PUBLIC    ADVANTAGES.  73 

tained,  so  far  as  we  know,  in  but  one 
instance.  A  late  address  of  the  General 
Assembly  of  the  Presbyterian  Church  in 
the  United  States  of  America,  to  the  min- 
isters. Churches,  and  the  people  under  their 
care,  on  the  subject  of  systematic  benevo- 
lence, says : — 

"  The  total  number  of  Churches  reported 
was  two  thousand  eight  hundred  and 
seventy-nine. 

"  The  total  number  of  Churches  reported  as 
having  contributed  to  the  Board  of  Domestic 
Missions,  was  one  thousand  three  hundred 
and  twenty-two,  being  one  hundred  and 
twelve  less  than  one-half  the  whole  number 
of  Churches. 

"  The  number  reported  as  having  contrib- 
uted to  the  Board  of  Foreign  Missions  was 
one  thousand  and  sixty-four,  being  three 
liundred  and  seventy-one  less  than  half,  and 
one  hundred  and  four  over  one-third  the 
total  number  of  Churches. 

"  To  the  Board  of  Education  seven  hundred 
and  forty-nine  Churches  contributed,  being 
thirty  more  than  one-fourth  of  the  whole. 

"And  four  hundred  and  forty  Churches 
made  contributions  to  the  Board  of  Publica- 
tion, being  thirty-nine  less  than  one-sixth  of 
the  whole  number. 


74  THE   GREAT   REFORM. 

Such  is  the  inequality  in  this  respect, 
between  individual  Churches,  in  one  of 
the  most  enlightened  and  competent  de- 
nominations of  the  country  ;  it  is  doubtless 
much  greater  between  the  individual  mem- 
bers of  the  contributing  Churches  them- 
selves. 

Those  who  afford  the  chief  support  of 
missions,  it  will  be  found,  also  support 
mostly  the  domestic  expenses  of  the  Church, 
and  give  most  liberally  to  the  poor ;  and 
the  missionary  statistics  of  the  Methodist 
Episcopal  Church  show  the  most  surprising 
inequalities,  the  contributions  in  different 
conferences  range  from  fifty  cents  to  two 
cents  and  two  mills  per  member,  some  of 
the  more  wealthy  conferences  giving  the 
lowest  average  sums. 

Doubtless  a  very  large  proportion  of 
Church-members  live  in  almost  total  neglect 
of  the  great  duty  we  have  been  discussing, 
thus  sinning  against  their  own  souls,  impair- 
ing the  energy  of  the  Church,  and  burden- 
ing the  comparatively  few  who  are  faithful. 
But  upon  the  system  we  advocate  there 
would  be  no  necessity  for  this.  Every 
member  of  the  Church,  young  and  old, 
rich  and  poor,  could  have  the  means  in 
store    to    meet    their    proportion    of    each 


PUDLIG    ADVANTAGES.  '      75 

benevolent  enterprise  in  its  turn.  All 
would  do  their  part,  and  all  share  the  bless 
ing. 

Second.  It  would  immensely  augment  the 
resources  of  the  Church.  We  use  a  strong 
phrase,  but  use  it  soberly.  All  ought  to 
give  proportionately  to  the  comparatively 
few  who  now  give  all.  "What  would  then 
be  the  growth  of  our  charities  ?  All  who 
do  already  give,  ought  to  give  proportion- 
ately to  those  who  give  most.  "What  a  rev- 
olution would  this  alone  make !  "What  a 
revolution  would  it  make  in  all  the 
finances  of  the  Church  !  Such  a  result 
would  be  inevitable  on  the  principle  of  sys- 
tematic benevolence  which  we  have  advo- 
cated. 

The  average  missionary  contributions  of 
the  Methodist  Episcopal  Church  per  mem- 
ber, for  1854,  were  twenty-nine  cents  two 
mills;  while  those  of  the  "Wesleyan  Method- 
ists, England,  for  the  same  year,  were  about 
one  dollar  twenty-nine  cents  per  member, 
more  than  four  times  as  much  as  ours ;  and 
yet  they  are  in  general  a  poorer  people,  and 
have  all  their  other  ecclesiastical  expenses 
on  a  more  extensive  scale  than  are  ours. 
Our  brethren  in  Ireland,  in  the  midst  of 
their  heroic  struggles  for  the  support  of  the 


76     *  THE    GREAT    REFORM. 

cause  at  home,  gave  for  the  year  mentioned 
an  average  of  one  dollar  forty  cents  per 
member  for  missions.  "Why  all  this  differ- 
ence? They  have  been  trained  to  more 
thorough  habits  of  liberality  than  we. 
What  then  must  be  the  result,  if  such  a 
habit  of  conscientious  and  systematic  liber- 
ality as  we  have  proposed  were  generally 
adopted?  Our  missionary  receipts  for  last 
year  hardly  exceeded  half  a  cent  a  week  for 
each  member !  One  cent  a  week  would 
have  afforded  $376,000 ;  two  cents  a  week, 
$752,000;  five  cents  a  week,  $1,880,000. 
Let  us  not  stagger  at  such  calculations. 
They  but  approximate  what  we  must  yet 
realize  if  we  would  save  the  world !  Does 
any  sober-minded  reader  doubt  that  the 
principles  we  have  advocated  would  secure 
for  missions  (besides  our  other  present  ex- 
penses) an  average  of  five  dollars  per  mem- 
ber per  annum  ?  The  grand  aggregate  of 
$3,763,000  would  then  be  yearly  cast  into 
the  scale  of  the  world's  moral  destiny  by 
the  bond  of  our  single  Church  !  A  result 
which  (such,  alas !  is  our  present  stinted  be- 
nevolence) most  readers  will  contemplate 
with  a  smile  of  incredulous  astonishment. 
Spread  abroad  in  the  Church  legitimate 
views  of  its  duty,  and  the  time  will  come 


PUBLIC    ADVAITTAGES.  77 

when  even  this  sublime  calculation  will  be 
no  longer  a  marvel.* 

Third.  It  would  afford  more  reliable  cal- 
culations for  our  philanthi'opic  plans — a 
consideration  of  no  small  importance,  as 
all  who  are  officially  charged  with  such 
plans  well  know.  Economy  in  the  use  of 
means,  well-directed  application  of  them, 
the  largest  results  from  them,  depend  much 
upon  the  forecast  of  those  who  manage 
them.  Our  religious  philanthropies  are  be- 
coming matters  of  such  importance  that, 
like  the  expenditures  of  states,  they  need 

**  Dr.  Anderson  of  the  American  Board  has  ascertain- 
ed a  curious  fact,  "which  shows  with  how  little  of  con- 
scientious principle  religious  contributions  are  usually 
given.  His  figures  prove  conclusively,  that  the  amount 
subscribed  generally  is  by  no  means  regulated  by  the 
exact  ability  of  the  subscribers.  Subscriptions  are  in 
convenient  sums — in  sums  which  constitute  a  kind  of 
unit  in  our  currency.  Thus  there  are  three  hundred 
and  thirteen  subscriptions  of  ten  cents,  four  hundred 
and  forty-eight  of  twelve  and  a  half  cents,  only  one 
hundred  and  seventy-three  between  this  and  twenty-five 
cents,  but  two  thousand  three  hundred  and  forty-three 
of  twenty-five  cents.  There  are  only  one  hundred  and 
thirty-three  between  twenty-five  cents  and  thirty  cents, 
but  two  thousand  and  eighty-eight  of  fifty  cents,  one 
hundred  and  seventy-seven  all  the  way  between  fifty 
cents  and  a  dollar.  From  one  dollar  the  general  rule  is 
to  go  to  two,  from  two  to  three,  and  so  on  to  ten.  These 
fucts  are  suggestive  to  collectors  and  agents. 


78  THE   GREAT   KEFOEM.  • 

the  most  deliberate  calculation.  Thej  ex- 
tend to  all  parts  of  the  globe,  they  look  to 
the  most  important  results,  and  yet  by  our 
own  present  standard  of  liberality  they  must 
be  stinted  and  embarrassed  by  uncontrolla- 
ble liabilities. 

Fourth.  It  would  tend  to  develop  all  the 
other  energies  of  the  Church.  God  has 
made  his  cause  in  the  world  dependent 
upon  our  cooperation  with  him  in  this 
respect  as  in  others.  His  infinite  wisdom 
has  seen  it  best  that  it  should  be  so,  and  our 
limited  wisdom  cannot  but  see  it  thus  also. 
In  proportion  as  his  Church  is  active  and 
liberal  in  any  one  direction,  does  its  pros- 
perity extend  in  all  others.  The  reflex 
effect  of  foreign  missions  is  so  remarkable 
and  so  well  known,  as  to  be  a  recognized 
law.  Such  a  fact  as  a  Church  active  with 
the  missionary  spirit,  and  otherwise  spiritu- 
ally dead,  is  now  inconceivable  ;  such  a  fact 
as  a  Church  conscientiously  and  systemati- 
cally consecrating  its  money  to  the  cause  of 
God,  and  yet  not  consecrated  itself  to  him 
in  all  its  interests,  would  be  alike  incon- 
ceivable. By  the  systematic  liberality  -for 
which  we  plead,  all  the  instrumentalities  of 
religion  would  be  indefinitely  advanced ; 
Churches    would    be    multipHed,    Sunday- 


PUBLIC  adva:ntages.  79 

schools  incre^ised,  City  Missions  and  col- 
portage  extended  ;  Bibles,  Tracts,  and  other 
religious  publications  scattered  on  a  scale 
which  we  would  hardly  dare  now  to  pre- 
dict, could  we  even  conceive  it.  The  min- 
istry, better  supported,  would  be  more  fully 
replenished;  debts  would  not  hang  like 
dead  weights  upon  our  Churches;  our 
institutions  of  education  would  no  longer 
languish  for  support ;  the  Church,  in  fine, 
would  show,  in  its  every  movement,  the 
mighty  energy  of  its  new  revolution. 

Fifth.  With  such  renovation  at  home,  and 
increased  efforts  abroad,  how  soon  would  it 
'  put  the  whole  moral  world  in  a  state  of  siege  f 
Turn  again  to  our  introductory  chapter ;  it 
was  far  from  irrelevant,  though  not  on  the 
particular  topic  of  this  essay:  meditate 
again  the  prospect  of  the  world  as  there 
viewed,  and  then  suppose  the  financial  revo- 
lution in  the  Church  which  we  have  dis- 
cussed to  be  in  full  effect.  Would  you  not. 
Christian  parent,  in  descending  to  your 
grave,  commit  to  your  children  the  hope  of 
the  immediate  salvation  of  the  world? 
The  most  formidable  barriers,  as  we  have 
shown,  are  thrown  down,  and  the  world 
is  opening  for  the  march  of  the  Church ; 
the  difficulty  is  no  longer  without,  it  is 
6 


80  THE   GREAT   REFORM. 

within.     She   has   but   to    put    forth     her 
strength  and  conquer. 

Sixth.  Such  a  reform,  with  its  sublime 
consequences,  would  tend  much  to  stop  the 
vnouths  of  scoffers.  Tliere  is  too  much  rea- 
son yet  for  the  reproaches  which  the  Church 
suffers  from  the  world  ;  Christian  men  are 
not  enouo^h  distino^uished  from  worldino^s  on 
'Change,  in  the  mart,  and  in  the  self-indul- 
gences of  life.  Whatever  their  pretensions 
may  be  in  the  pew,  the  vestry  meeting,  or 
the  closet,  they  too  generally  grasp  at  the 
world,  like  men  who  profess  only  to  be  of  it. 
Confirmed  avarice  is  not  unfrequently  seated 
prominently,  sometimes  officially,  in  the 
Church;  There  are  men  bearing  the  name 
of  Christ  in  nearly  all  denominations  ;  men 
of  competence  if  not  of  wealth,  who,  bej^ond 
the  expense  of  their  own  accommodation  in 
the  Church,  give  nothing  whatever  for  the 
great  and  struggling  interests  of  religion  in 
the  world.  Poverty  knocks  in  vain  at  their 
doors;  the  widow  and  the  fatherless  perish 
in  their  vicinity  unheeded,  or  it  may  be 
unknown.  The  faithful  few  who  go  forth  to 
gather  into  Sunday  schools  or  city  missions 
the  thousands  of  neglected  children  or  out- 
cast men  and  women,  look  in  vain  to  them 
for  aid.     "  How  dwelleth  the  love  of  God  " 


PERSONAL    ADVANTAGES.  81 

in  such  men  ?  What  are  they  but  practical 
libels  on  the  Church;  and  their  lives,  but 
practical  jests  at  the  moral  wretchedness  of 
the  world  ?  What  defense  have  we  against 
the  scorn  of  godless  men  at  such  examples  ? 
Assuredly  new  light,  new  convictions  on  the 
the  right  use  of  property  by  Christian  men, 
are  needed  throughout  the  Church;  and  until 
they  prevail  in  such  manner  that  a  covet- 
ous man  shall  find  the  floor  of  the  sanctuary 
burn  beneath  his  feet,  and  its  altars  every- 
where pronouncing  him  an  anathema  mar- 
anatha^  the  scorn  of  the  world  will  not  cease 
against  us. 


CHAPTEE  n. 

PERSONAL   ADVANTAGES. 

And  now,  having  shown  the  importance  of 
the  subject,  defined  its  obligation  and 
method,  and  enumerated  some  of  its  public 
advantages,  let  us  bring  the  great  question 
more  directly  home  to  our  hearts  by  con- 
sidering its  more  personal  motives.  We  have 
anticipated  a  few  of  these,  having  found  it 
opportune  to  urge  them  at  the  conclusion  of 


82  THE   GREAT   EEFORM. 

some  of  our  arguments ;  but  "  line  upon  line 
and  precept  upon  precept"  would  nut  be 
irrelevant  in  a  plea  like  this. 

First.  One  of  the  most  irrrportsmt  personal 
advantages  of  tlie  course  we  have  recom- 
mended, would  be  its  tendency  to  elevate  our 
ordinary  secular  life.  "What  is  life — what 
is  the  solution  of  the  problem  of  life  ?  is  the 
worse  than  idle  question  uttered  often  by  the 
philosopher  as  well  as  the  sentimentalist. 
Life  is  not  a  problem,  much  less  an  illusion, 
as  many  have  profanely  dreamed.  It  is,  with 
the  lowliest  of  us,  a  mighty  and  an  obvious  real- 
ity, full  of  meaning,  and,  if  we  will,  full  of 
hope  and  full  of  moral  glory.  It  is  a  proba- 
tion through  which,  by  the  discipline  of 
duties  and  sufferings,  the  grace  of  our  heav- 
enly Father  would  conduct  us  to  destinies  of 
endless  felicity.  The  subtilties  of  the  philos- 
opher and  the  ideals  of  the  poet  on  the 
subject  are  but  reveries:  he  only  solves  the 
problem,  whether  in  the  palace  or  the  hovel, 
who  fully  avails  himself  of  his  opportunities 
by  "  doing  the  duty  nearest  to  him,"  and 
seizing  upon  all  others  as  they  come  in  their 
turns ;  and  he  also  is  the  man  that  stands 
exempt,  in  the  consciousness,  healthfulness, 
and  wisdom  of  his  existence,  from  the  mysti- 
cal or  rather  the  morbid  anxieties  of  life  that 


PERSONAL   ADVANTAGES.  83 

render  it  so  dark  a  problem  to  many  who 
sicken  under  its  irksomeness,  even  while 
enriched  with  its  best  opportunities. 

But  what  is  life  as  exemplified  by  most  of 
the  world  ?  What  but  a  moral  insanity,  in 
which  its  means  are  ravenously  pursued 
with  almost  total  forgetfulness  of  its  ends? 
If  an  angel  should  light  upon  this  planet, 
previously  unaware  of  the  conditions  of  life 
here,  what  would  be  his  astonishment  at  the 
spectacle !  He  would  see  a  race  having  the 
noblest  intellectual  and  moral  capacities, 
pursuing,  with  only  here  and  there  an  excep- 
tion, a  course  that  has  in  it  no  moral  dignity, 
no  moral  import  whatever — rushing  to  the 
precipice  of  death,  but  on  the  way  thither  bus- 
ied only  in  grasping  at  bubbles  in  the  air — 
the  intellect  cultivated  mostly  for  the  short- 
lived advantages  of  gain  or  ambition  ;  the 
claims  of  morality  enforced  by  the  bayonet, 
prisons,  the  gallows,  mostly  for  the  facilities 
which  public  order  affords  to  the  pursuits  of 
individual  selfishness,  or  at  least  worldliness — 
the  great  men  of  the  earth,  at  the  head  of  the 
nations,  usually  the  most  forgetful  of  the 
divine  sovereignty  which  is  over  them,  and 
which  will  hold  them  to  a  terrible  account — 
the  lowlier  masses  mostly  self-abandoned  to 
the    indulgence    of    their    mere    instincts. 


84  THE   GREAT    REFORM. 

Meanwhile  divine  truth  lifts  up  its  voice 
amid  the  general  delirium  almost  in  vain. 
Providential  chastisements — pestilence,  war, 
famine,  revolutions — incessantly  warn  and 
strike  the  maddened  millions,  but  reclaim, 
alas !  how  few.  The  celestial  visitor  might 
fain  spread  his  wings  in  dismay,  and  seek  in 
other  worlds  to  forget  the  astonishing  sight. 
Generation  after  generation  thus  passes  away, 
each  individual  man  (with  the  exception  of 
the  comparatively  few  who  are  "  wise  unto 
salvation  ")  finding  only  at  death  that  his  life 
has  been  a  dream — or  worse,  a  very  mad- 
ness. 

The  philosopher  and  the  poet — sick  at 
heart  with  the  amazing  spectacle,  and  yet 
godless  themselves — turn  away  from  it  to 
melancholy  meditations  on  the  "  mystery 
of  life" — the  appalling  incongruity  of  the 
scene.  It  is  not  a  mystery,  we  repeat; 
God  has  not  so  ordained  it.  Its  "problem," 
so  called,  is  a  great  practical  sophism  which 
has  overspread  and  overthrown  the  world^ 
but  the  refutation  of  which  is  ceaselessly  ut- 
tered by  the  united  voices  of  nature,  reason, 
and  revelation.  The  cause  is  obvious — the 
remedy  is  equally  obvious.  Let  men  but 
betake  themselves  to  the  Bible,  they  will 
there — the  most  simple-minded  of  them — 


PERSONAL  ADVANTAGES.  85 

learn  the  true  significance  of  life  as  a  pro- 
bation ;  let  them  adopt  its  precepts  of  duty, 
(intelligible  to  all,)  and  consistency  and  dig- 
nity immediately  crown  their  lowliest  spheres 
of  toil  or  suffering  ;  let  them  universally  do 
so,  and  the  whole  appalling  spectacle  would 
be  changed.  Life,  in  its  humblest  duties 
and  trials,  and  also  its  severest  catastrophes, 
would  become  relieved,  and  even  beautified, 
by  ofiices  of  mutual  charity,  by  its  moral 
significance,  and  by  the  speedy  extinction 
of  its  worst  deformities. 

This  general  spectacle  of  the  world  is 
made  up  of  individual  examples.  On  the 
one  hand  we  see  the  demagogue  sacrificing 
ease  and  conscience  itself  in  the  struggle  for 
■power,  not  through  patriotism  but  selfish- 
ness. Does  he  reach  it?  His  life  is  then 
crowded  with  anxieties,  and  rancor,  and 
cares,  and  above  all  with  self-accusations  for 
its  self-prostitution ;  he  sinks  into  the  grave 
at  last,  and  all  is  lost  except  a  temporary 
notoriety,  now  totally  unavailable  to  him 
amid  the  solemn  destiny  to  which  he  has 
gone,  but  which  he  recklessly  neglected. 
On  the  other  hand,  we  see  the  money-maker 
spending  his  days  in  the  restless  struggle  of 
business — the  hazards  of  speculations,  com- 
petitions,  circumventions.      The  ingenious, 


86  THE  GEE  AT  REFORM. 

but  not  the  less  guilty  frauds  of  trade — what 
havoc  do  they  make  of  the  peace  of  the 
heart  and  the  moral  designs  of  life?  He 
succeeds,  he  has  got  even  all  the  resources 
which  can  possibly  minister  to  the  real  en- 
joyment of  existence ;  does  he  now  relax 
his  endeavors?  does  he  bethink  himself  of 
what  even  reason  or  nature,  independently 
of  revelation,  would  dictate  to  him  as  an  ap- 
propriate life  ?  'No ;  the  delirium  is  still 
upon  him;  he  adds  acre  to  acre,  stock  to 
stock ;  the  accumulation  may  become  so  great 
as  to  be  a  scarcely  manageable  burden,  and 
obviously  beyond  what  can  ever  be  applied 
to  the  real  purposes  of  his  life,  and  still  he 
struggles  on  and  on  ;  often,  even  in  advanced 
life,  he  will  deny  himself  the  very  ends  of 
wealth  in  his  insane  desire  to  accumulate  its 
means.  At  last  comes  an  event  that  he,  in 
his  eager  avarice,  scarcely  ever  anticipated 
as  possible  to  himself.  Death  confronts  him : 
he  is  surprised  as  from  a  dream,  and  "  fear 
comes  upon  him,  and  trembling  which 
maketh  all  his  bones  to  shake."  With  him 
too  now  all  is  lost!  His  last  view  of  life  is 
to  see  that  it  is  a  failure.  In  his  blind  self- 
ishness he  has,  down  to  this  hour,  lost  sight 
of  its  legitimate  purposes.  He  leaves  his 
accumulated  treasures,  perhaps  to  ruin  his 


PERSONAL    ADVANTAGES.     *  bi 

children,  as  tliey  have  ruined  himself,  and 
passes  away,  a  waif  upon  that  tide  which 
waits  for  no  man,  but  bears  onward  alike  its 
freights  and  its  wrecks  forever.  Such  is  the 
ordinary  life  of  men.  But,  men  of  God! 
this  is  not  the  true  life — this  is  utter  folly — 
this  is  moral  insanity — contradicted,  cried 
out  against  by  all  the  voices  of  truth.  Y^ou 
cannot  so  live ;  you  are  here  to  prepare  for 
a  higher  world,  and  all  your  pursuits  are  a 
denial  of  your  faith  in  so  far  as  they  tend 
not  thither. 

And  now,  giving  your  ordinary  life  this 
nobler  tendency,  by  the  consecration  of  your 
business  in  the  manner  we  have  described, 
how"  does  it  come  forth  redeemed  from  the 
sordid,  demoniacal  madness  we  have  contem- 
plated !  How  do  even  its  humblest  cares 
become  dignified  by  its  better  ends !  How 
are  its  struggles  sustained  by  the  noblest 
moral  motives !  how  its  temptations  to  sanc- 
tioned frauds  repelled !  how  the  pleasures  of 
its  gains  enhanced  by  the  higher  pleasures 
of  charity  and  usefulness !  It  has  a  meaning 
in  it  now;  and  what  a  noble  meaning!  a 
meaning  that  ends  not  in  the  grave,  but 
reaches  forward  indefinitely,  perhaps  for- 
ever! 

Such  is  the  life  which  your  Bible  teaches  ; 


88  THE  GREAT  REFORM. 

can  jou  hesitate  to  choose  it?  Even  your 
selfishness,  it  would  seem,  should  commend 
it  to  you. 

Second.  Such  a  consecration  of  property 
would  be  one  of  the  purest  sources  of  happi- 
ness  to  any  ordinary  life — a  thought  already 
anticipated,  but  worthy  of  further  allusion. 
Man's  happiness  is  in  his  own  consciousness, 
and  must  therefore  be  derived  chiefly  from 
himself — from  the  exercise  of  his  faculties, 
and  affections.  The  external  world,  by  yield- 
ing him  objects  of  pursuit,  can  yield  him 
happiness  principally  by  affording  occasions 
for  the  activity  of  his  faculties  and  affec- 
tions. This  is  not  the  statement  of  a  mere 
common-place,  but  of  a  great  law  of  our 
nature,  the  misapprehension  of  which  is  the 
cause  of  most  of  the  misdirected  aims  of 
men — for  all  these  aims  are  in  pursuit  of 
happiness.  ]^ow  the  very  constitution  of 
our  nature  shows  that  the  Creator  designed 
that  our  benevolent  affections  should  be 
among  the  very  chief  sources  of  our  enjoy- 
ment. They  are  the  most  attractive,  the 
most  beautiful,  and  often  the  most  sublime  ex- 
hibitions of  the  human  soul.  Love  produces 
even  heroism  oftener  than  -do  the  loftier 
passions.  The  benevolent  affections  are  char- 
acterized by  one  very  marked  fact,  namely, 


PERSONAL  ADVANTAGES.  89 

tliat  their  excess  is  less  liable  to  evil  than 
that  of  other  powers  of  our  nature,  not  ex- 
cepting the  highest  moral  ones.  The  animal 
appetites  ruin  the  world  bj  their  excess; 
the  sterner  moral  faculties  become,  in  their 
excess,  sources  of  terrible  evil.  Even  con- 
science itself  has  ravaged  the  world  w^ith 
bigotry,  persecution,  and  martyrdom.  But 
the  benevolent  affections,  in  their  very 
errors,  are  comparatively  harmless ;  and  the 
man  in  whom  they  are  extreme,  in  wdiom 
their  strength  becomes  weakness,  is  usually 
recognized  as  amiable  in  his  very  fault — 
not  because  he  is  justifiable  in  it,  or  because 
it  may  not  be  mischievous,  but  because  of 
the  essential  beauty  of  the  virtue  itself — be- 
cause we  instinctively  feel  that  he  errs  on 
the  best  side,  and  tliat  a  world,  made  up  of 
such  men,  could  not  but  be  blessed,  notwith- 
standing all  their  weaknesses — that  love,  in 
fine,  is,  in  its  various  forms  of  the  domestic 
affections,  friendship.  Christian  communion, 
charity  to  the  poor,  patriotism,  and  philan- 
thropy, tlie  great  remedy  of  the  evils  of  the 
world — is  summarily  "the  fulfilling  of  the 
law"  of  the  universe. 

But  enough  of  this:  we  have  to  do  with 
the  practical  application  of  it.*  Now  the 
theory  of  secular  life  that  we  have  been  ad- 


90  THE   GREAT   EEFOEM.  ' 

vocatiug,  proposes  to  give  these  benevolent 
affections  a  chief  sway  through  the  daily 
pursuits  of  the  man.  Benevolence  is  to 
take  the  place  of  avarice ;  the  thought  of 
others  to  displace  the  undue  thought  of  self; 
the  end,  and  not  the  mere  means,  to  claim 
the  attention.  A  man  who  thus  lives  will 
have  a  good  conscience  respecting  his  life, 
without  which  there  can  be  no  inward  com- 
fort. If  he  has  done  any  wrong  in  his  past 
business — a  wrong  now  beyond  restitution 
— ^he  will  find  in  this  course  the  best  relief 
to  his  conscience,  next  to  penitence  before 
his  God.  And  then  who  can  describe  the 
blessedness,  to  even  a  wounded  spirit,  of  the 
consciousness  that  the  widow  and  the  father- 
less child ;  the  aged  and  the  helpless,  the 
offcast  and  the  benighted,  it  may  be  even  in 
the  ends  of  the  earth  ;  the  sick,  and  those 
that  are  ready  to  perish,  are  blessed  by  the 
daily  toil  of  his  corrected  life?  Such  a  man, 
pardoned  of  his  sins  through  the  only  Medi- 
ator, will  know  what  is  the  highest  enjoy- 
ment of  life.  His  food  will  be  sweeter  be- 
cause it  is  shared  by  the  destitute  ;  his  sleep 
will  be  sound  with  the  tranquillity  of  a 
"  good  conscience  ;"  the  endearments  of  his 
family  witl  be  enhanced  by  the  knowledge 
that   other   and   less   fortunate   homes    are 


PERSONAL   ADVANTAGES.  91 

made  happy  by  his  charities;  toil  will  be 
lightened  by  the  sense  of  its  generous  aims ; 
drawbacks  in  business  felt  with  less  selfish 
anxiety,  and  death  itself  comforted  with  the 
recollection  of  a  benevolent  life. 

Third.  Such  a  life  can  hardly  fail  to  be  a 
great  Uessing  to  your  family^  especially  in 
its  influence  on  your  children.  One  thing 
is  very  clear — that  the  usual  course  of 
leaving  estates  to  children  is,  in  this  country 
at  least,  generally  defeated,  or  if  successful, 
yet  morally  ruinous.  Our  successful  busi- 
ness men  are  not  commonly  men  of  heredi- 
tary wealth ;  a  good  training,  with  but  a 
moderate  financial  outfit,  is  acknowledged 
to  be  the  best  security  of  a  young  man's 
success ;  and  the  youth  who  in  this  country 
needs  the  fruits  of  his  father's  business  in 
order  to  sustain  his  own,  can  hardly  be 
judged  competent  for  any  business.  The 
plan  which  we  have  recommended  will, 
however,  admit  of  your  own  capital  being 
transferred  to  other  hands  when  you  have 
done  with  it,  and  its  transference  to  your 
children  will  be  the  safer  for  their  having 
been  trained  under  the  influence  of  your 
benevolent  example. 

The  influence  of  such  an  example  on 
children  cannot  but  be  salutary.     They  will 


92  THE    GREAT    REFORM. 

see  the  moral  beauty  and  the  pleasures  of 
benevolence,  especially  if  they  are  made,  as 
they  often  should  be,  the  vehicles  of  your 
bounty  to  others.  Children  frequently  get 
ineradicable  prejudices  against  religion  from 
the  close,  selfish  habits,  the  unchristian 
worldliness  of  their  nominally  Christian 
parents.  Many  a  child  has,  through  such 
an  influence,  gone  from  the  parental  door 
down  to  the  gate  of  perdition.  The  example 
we  are  recommending  would  be  a  demon- 
stration of  religious  principle  which  could 
hardly  be  resisted.  "  My  father  lived  and 
toiled  for  others;  he  sacrificed  the  self- 
ishness that  actuated  all  the  world  around 
him,  for  the  poor  and  for  a  good  conscience  ; 
he  did  this  because  he  feared  God — that  is 
proof  enough,  whatever  may  have  been  his 
failings,  that  his  religion  was  sincere,  and 
was  a  power  within  him."  Such  a  convic- 
tion as  this,  deep  in  the  heart  of  a  child,  is 
worth.  Christian  father,  a  thousand  meta- 
physical arguments  for  your  faith.  Enter 
then  upon  this  better  life,  and  train  your 
children  in  it  after  you ;  you  may  then  claim 
the  promise  that  "  the  generation  of  the 
righteous  shall  be  blessed." 

Fourth.  It   will   be   likely  to   secure   the 
prospering  hlessing  of  God  upon  your  husi- 


PERSONAL    ADVANTAGES.  93 

ness  y  it  will  inevitably  do  so  unless  ne  sees 
that  you  shall  be  better  blessed  by  adver- 
sity. "He  that  hath  pity  upon  the  poor 
lendeth  unto  the  Lord,  and  that  which  he 
hath  given  will  he  pay  him  again."  St. 
Paul  expressly  recognizes  this  doctrine  in 
his  plea  for  pecuniary  charity,  addressed  to 
the  Corinthians :  "  God  is  able  to  make  all 
grace  abound  toward  you,  so  that  ye,  having 
all  sufficiency  in  all  things,  may  abound  to 
every  good  work."  -It  will  promote  such 
habits  of  thrift  and  circumspection  as  must 
tend  to  security  and  success  in  your  affairs. 
This  may  seem  a  selfish  motive  ;  but,  in 
connection  with  the  end  proposed,  it  is 
far  otherwise.  In  an  essay  on  Scriptural 
Benevolence,  which  now  lies  before  us, 
an  anonymous  writer  states  of  himself 
that  he  commenced  business  and  prosecuted 
it  in  the  usual  way  till  he  lost  $900,  which 
was  all  he^  was  worth,  and  found  himself 
in  debt  $1,100.  Being  led  by  his  trials, 
through  God's  grace,  to  trust,  as  he  hoped, 
in  Christ,  he,  at  the  age  of  forty,  determined 
to  take  God's  word  for  his  guide  in  his  busi- 
ness, and  consecrated  his  earnings  to  the 
Lord.  The  first  year  he  gave  $12.  For 
eighteen  years  the  amount  was  increased 
above   twenty-five  per  cent.,  and  the  last 


94  THE  GREAT  EEFORM. 

year  he  gave  $850 ;  and  he  says  he  did  it 
easier  than,  during  the  first  year,  he  paid 
the  $12.  Besides,  though  with  nothing  but 
his  hands  to  depend  on  when  he  began  this 
course,  he  paid  the  whole  debt  of  $1,100 
wHth  interest,  though  it  took  him  nine  years 
to  do  it.  Jacob  went  out  from  his  father's 
home  *'  with  his  staff,"  a  poor  man  ;  but  at 
Bethel  he  vowed  to  give  God  the  tenth,  of 
all  that  God  should  bestow  on  him.  Com- 
mencing thus  God  blessed  him;  and  in 
twenty  years  he  returned  with  great  riches. 
"We  may  add  the  following  testimony 
from  the  experience  of  an  intelligent  mer- 
chant, who  says  : — "  In  consecrating  my 
life  anew  to  God,  aware  of  the  ensnaring 
influence  of  riches,  and  the  necessity  of  de- 
ciding on  a  plan  of  charity  before  wealth 
should  bias  my  j  udgment,  I  adopted  the  fol- 
lowing system :  '  I  decided  to  balance  my 
accounts,  as  nearly  as  I  could,  every  month ; 
and  reserving  such  portion  of  profits  as 
might  appear  adequate  to  cover  probable 
losses,  to  lay  aside,  by  entry  on  a  benevo- 
lent account,  one-tenth  of  the  remaining 
profits,  great  or  small,  as  a  fund  for  benevo- 
lent expenditure,  supporting  myself  and 
family  on  the  remaining  nine-tenths.  I 
further  determined,  that  if  at  any  time  my 


PERSONAL    ADVANTAGES.  95 

net  profits,  that  is,  profits  from  which  clerk- 
hire  and-  store-expenses  had'  been  deducted, 
should  exceed  $500  in  a  month,  I  would 
give  twelve  and  a  half  per  cent. ;  if  over 
|T00,  fifteen  per  cent. ;  if  over  $900,  seven- 
teen and  a  half  per  cent.;  if  over  $1,100, 
twenty  per  cent.;  if  over  $1,300,  twenty- 
two  and  a  half  per  cent.;  thus  increasing 
the  proportion  of  the  whole,  as  God  should 
prosper,  until,  at  $1,500,  I  should  give 
twenty -five  per  cent.,  or  $375  a  month. 
As  capital  was  of  the  utmost  importance  to 
my  success  in  business,  I  decided  not  to 
increase  the  foregoing  scale  until  I  had 
acquired  a  certain  capital,  after  which  I 
would  give  one-quarter  of  all  net  profits, 
great  or  small;  and  on  the  acquisition  of 
another  certain  amount  of  capital,  I  decided 
to  give  half;  and  on  acquiring  what  I  deter- 
mined would  be  a  full  sufficiency  of  capital, 
then  to  give  the  whole  of  my  net  profits. 
It  is  now  several  years  since  I  adopted  this 
plan,  and  under  it  I  have  acquired  a  hand- 
some capital,  and  have  been  prospered 
beyond  my  most  sanguine  expectations. 
Although  constantly  giving,  I  have  never 
yet  touched  the  bottom  of  my  fund,  and 
have  repeatedly  been  surprised  to  find  what 
large  drafts  It  would  bear.  True,  during 
1 


96  THE   GREAT   REFORM. 

some  months  I  have  encountered  a  salutary 
trial  of  faith,  when  this  rule  has  led  me  to 
lay  by  the  tenth  while  the  remainder  j^roveci 
inadequate  to  my  support ;  but  the  tide  has 
soon  turned,  and  with  gratitude  I  have  re- 
cognized a  heavenly  hand  more  than  making 
good  all  my  past  deficiencies.  This  system 
has  been  of  great  advantage  to  me,  enabling 
me  to  feel  that  my  life  is  directly  employed 
for  God.  It  has  afforded  me  happiness  in 
enabling  me  to  portion  out  the  Lord's  money, 
and  has  enlisted  my  mind  more  in  the  prog- 
ress of  Christ's  cause.  Happy  privilege ! 
which  the  humblest  may  enjoy,  of  thus  as- 
sociating the  common  labors  of  life  with  the 
grateful  service  of  the  Saviour,  and  of  making 
that  which  naturally  leads  the  heart  from 
God  subserve  the  highest  spiritual  good. 
This  system  has  saved  me  from  commercial 
dangers,  by  leading  me  to  simplify  busi- 
ness and  avoid  extensive  credits.  It  has 
made  me  a  better  merchant ;  for  the  month- 
ly pecuniary  observations  which  I  have  been 
wont  to  take,  though  often  quite  laborious, 
have  brought  me  to  a  better  knowledge  of 
the  state  of  my  affairs,  and  led  me  to  be 
more  cautious  and  prudent  than  I  other 
wise  should  have  been.  I  be! i eye  this  sys- 
tem tends  to  enlarge  the  Christian's  views, 


PERSONAL    ADVANTAGES.  97 

increase  his  disinterestedness,  and  lead  him 
to  shun  the  tricks  of  trade.  My  own  ob- 
servation also  confirms  the  belief,  that 
even  warm-hearted  Christians  must  deter- 
mine beforehand  on  the  system  they  will 
adopt  if  they  would  secure  the  benefits  of 
the  Gospel  plan  to  themselves,  under  the 
grace  and  providence  of  God,  or  its  happy 
results  to  the  cause  of  Christ." 

Fifth.  It  will  guard  you  against  the  perils 
of  avanrice.  A  thoughtful  man  cannot  read 
the  Scriptures  without  being  struck  by  the 
peculiar  emphasis  with  which  covetousness 
is  denounced.  We  need  not  here  quote  ex- 
amples ;  they  will  recur  to  every  reader, 
and  we  have  already  referred  to  them  re- 
peatedly: Unquestionably  our  Lord  and  his 
apostles  looked  upon  this  vice  as  having  a 
malignity  and  a  peril  peculiarly  its  own. 
We  have  already  shown  that  it  is  referred 
to  by  the  Scriptures  as  summarily  heathen- 
ism— "idolatry."  The  nominal  Christian 
who  should  be  found  guilty  of  it,  was  there- 
by placed  so  entirely  out  of  the  ranks  of 
Christianity  as  to  be  undistinguishable  from 
the  mass  of  the  heathen,  more  so  than  by 
any  other  vice  e^ccept  express  idolatry ;  and 
the  sin  is  so  repeatedly  characterized  in  this 
manner  as  to  show  that  it  was  looked  upon 


98  THE    GKEAT    REFORM. 

as  altogether  a  peculiar  enormity.  The 
covetous  man  is  not  only  called  an  "  idola- 
ter," (that  is,  a  heathen,)  but  his  vice  is  cat- 
alogued among  the  most  abominable  turpi- 
tudes of  Paganism,  and  this  is  done  over  and 
over  again.* 

There  was  reason  for  this  peculiarity  of 
the  Scriptural  denunciation  of  covetousness, 
in  its  very  nature  and  in  its  peculiar  dangers. 

There  are  three  frightful  characteristics  of 
this  vice.  One  is  the  fact,  that  more  than 
any  other  single  vice,  however  enormous,  it 
blights  the  whole  circle  of  the  virtues.' 
What  other  sin  so  much  indurates  the  moral 
nature  ? 

It  bei),umbs  the  conscience,  and  denies, 
almost  invariably,  to  its  victim  the  sense 
that  accompanies  nearly  every  other  vice — 
the  sense  of  its  guilt.  The  miser  believes 
himself  right. 

It  withers  the  natural  affections  more  than 

o  <«  Covetousness,  whicli  is  idolatry,"  says  St.  Paul. 
The  phrase  is  a  striking  one.  "  Idolatry"  was  a  syno- 
nym for  heathenism,  with  all  its  attendant  abomina- 
tions. "  Covetousness"  in  the  Church  was,  therefore,  in 
a  sense,  the  retention  of  heathenism — "idolatry."  It  is 
notable  how  specifically  this  sin  is.  thus  described.  In 
another  epistle  Paul  says — "  This  ye  know,  that  no  cov- 
etous man,  who  is  an  idolater,  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God  " — i.  e.  the  Church. 


PEKSONAL   ADVANTAGES.  99 

any  other  vicious  influence  :  children,  wife, 
parents  are  not  unfrequently  allowed  to  suf- 
fer through  its  grasping  closeness. 

It  adds  sometimes  to  its  own  inherent 
viciousness  "something  like  the  guilt  of 
suicide,  by  preying  upon  itself — its  misera- 
ble victim,  apparently  hallucinated,  depriv- 
ing himself  of  comfortable  food,  clothing, 
and  furniture,  and  reducing  himself  to  ex- 
tremity, in  order  still  to  save,  even  when 
old  age  or  sickness  shows  that  death  is  at  the 
door. 

So  peculiarly  inveterate  is  this  vice,  that, 
like  some  reptiles  whi»h  subsist  by  killing 
others,  it  not  only  blights  generally  the  vir- 
tues, but  it  absorbs  away  many  of  the  other 
vices,  at  least  the  positive  vices.  The  miser 
is  seldom  a  drunkard,  or  a  libertine,-  or  a 
litigator,  or  even  a  gambler,  because  these 
vices  are  too  expensive.  The  drunkard  or 
the  libertine  may  have  individual  virtues 
left ;  he  may  be  capable  of  charity,  of  friend- 
ship, of  patriotism,  or  even  of  compunction  ; 
but  the  miser  usually  knows  them  not.  His 
vice  comes  the  nearest  to  the  death  of  the 
soul  of  perhaps  any  that  is  practicable  to 
man. 

And  to  this  peculiar  malignity  we  may 
impute,  perhaps,  the  other  peculiar  chara6- 


100  THE   GKEAT   REFOKM. 

teristic  to  which  we  have  alluded,  namely, 
that  it  is,  apparently,  the  most  irremediable 
of  vices. 

Drunkards,  libertines,  and  other  vicious 
men  are  often  restored,  but  who  ever  knew 
a  miser  reclaimed?  The  writer  of  these 
pages  ,has  been  in  public  life  forinore  than  a 
quarter  of  a  century,  with  very  numerous 
opportunities  of  observing  the  fate  of  crim- 
inal men ;  he  has  seen  the  most  offcast 
plucked  from  the  very  mire  of  vice,  and 
restored  to  virtue  and  happiness  ;  he  has 
seen  the  penitent  and  purified  murderer 
ascend  the  platfowm  of  the  gallows,  with 
humble  hope  through  the  infinite  merit  of 
Him  who  saved  the  thief  on  the  cross ;  but 
he  has  never  known  a  single  example  of  the 
permanent  recovery  of  a  man  who  has  once 
abandoned  himself  to  habitual  covetousness. 
He  denies  not  the  possibility  of  such  an  ex- 
ample, but  he  has  never  known  one.  The 
fearful  power  of  the  habit  may  be  apparent- 
ly broken  for  a  time,  under  some  extraor- 
dinary religious  influence ;  but  it  almost  in- 
variably returns,  like  the  expelled  demon, 
with  seven-fold  more  power,  and  destroys  its 
victim. 

The  peculiar  intensity  of  this  passion  is, 
doubtless,  in  part  owing  to  its  peculiar  power  ' 


PERSONAL   ADVANTAGES.  101 

over  the  intellectual  as  well  as  the  moral 
nature.  No  other  vice  seems  to  produce  so 
insidiously,  and  "yet  so  surely,  that  sort  of 
hallucination  called  monomania.  The  miser 
is  habitually  apprehending  extreme  poverty ; 
the  calm  and  majestic  power  of  reason  itself 
shrivels  under  the  paralyzing  vice.  Money 
loses  its  character  as  a  means  of  other  good; 
it  becomes,  as  we  have  shown,  the  end  at 
which  his  irrational  eagerness  aims.  He 
often  sacrifices  the  ends  which  he  may  have 
previously  obtained  by  it  for  the  sake  of  in- 
creasing the  mere  means ;  he  extends  this 
sacrifice  sometimes  to  the  utmost,  and,  to 
crown  the  folly  of  his  madness,  he  clutches 
his  gains  the  more  fiercely  as  he  declines  in 
life,  and  can  have  less  prospect  of  using 
them.  Even  the  agony  of  death  becomes 
often  but  the  agony  of  separation  from  his 
gold.  Frightful  perversion  of  heart  and  in- 
tellect ! 

Yice  bears  in  itself  much  of  its  retribution, 
and  in  nothing  more  than  in  the  fact  that  its 
power  over  its  victim  increases  with  the  in- 
crease of  his  sin.  God  has  thus  allowed  it 
to  be  made  terrible ;  and  in  the  mental 
efibct — the  hallucination  of  this  passion — we 
see  his  appalling  curse  upon  it.  Perhaps  no 
sin  that  is  practicable,  under  our  own  dis- 


102  THE    GREAT    REFORM. 

pensation,  comes  nearer  to  being  the  seal  of 
an  irrevocable  reprobation.  Flee  it,  man  of 
God  !  flee  it  without  delay  !  Nearly  all  the 
usual  conditions  of  business  life,  as  now  pur- 
sued, expose  you  to  it ;  perhaps  it  has  abeady 
begun  to  bind  your  soul.  Break  the  chaiu 
before  it  encircles  you  forever.  You  may 
yet  escape.  There  is  great  power  in  the 
purpose  of  the  will ;  there  is  mighty  power 
in  the  inspired  grace  of  God,  even  in  a 
debilitated  soul.  We  have  met  with  the 
description  of  the  escape  of  a  caged  eagle  : 
the  noble  bird  had  begun  to  droop  under  its 
confinement ;  its  keeper  resolved  to  give  it  its 
liberty ;  many  gathered  around  to  see  it 
take  its  flight ;  the  cage  was  opened ;  it 
gazed  calmly  at  the  spectators  and  at  the 
opened  door  for  a  few  minutes,  as  if  resign- 
edly distrusting  its  enfeebled  powers,  then 
spreading  its  wings,  fluttered  away;  but 
after  circling  two  or  three  times  in  the  air 
over  its  late  prison,  it  shot  upward  toward 
the  sun  till  it  was  lost  from  sight  in  the 
height  of  the  heavens.  So  may  thy  soul 
escape  from  the  terrible  prison-house  of  this 
evil.  Be  prompt  for  the  flight !  Pledge 
yourself  to  such  a  covenant  with  your  God 
as  we  have  recommended.  Recall  those  ter- 
rible admonitions  respecting  the  dangers  of 


PERSONAL   ADVANTAGES,  103 

wealth,  with  which  the  JSTew  Testament  is 
interspersed.  To  most  readers  they  seem  lit- 
tle more  than  rhetorical  expletives  ;  and  yet 
these  rigorous  sentences  on  the  use  and  dan- 
gers of  money  are  stern  and  abiding  truths. 
Heaven  and  earth  may  pass  away,  but  one 
jot  or  one  tittle  will  not  pass  from  them. 
They  may  be  forgotten,  or  depreciated  as  in- 
significant common-places;  but  they  will 
flame  out  on  the  books  of  the  final  judgment, 
and  you  will  stand  or  fall  by  them  forever. 
Every  accumulating  dollar  is  with  you 
either  an  instrument  of  good  or  a  sinking 
weight.  Are  you  then  prospering — are  you 
laying  up  treasure  upon  .  earth — you,  the 
redeemed  child  of  Him  who  had  not  where 
to  lay  his  head,  and  who,  though  he  was 
rich,  yet  for  your  sake  became  poor? 
Pause,  then,  and  examine  your  stewardship^- 
Perhaps  you  are  old,  and  descending  to  your 
grave;  and  yet,  through  years  of  accumula- 
tion, have  not  once  considered  this  point,  or 
estimated  how  much  could  be  spared  from 
your  just  wants  for  the  cause  of  God. 
"Would  to  God  that  this  word  of  warning 
could  arrest  you  a  moment,  and  direct  your 
thoughts  intently  on  the  question  !  A  hun- 
dred paltry  suggestions  are  now  doubtless  try- 
ing to  divert  you  from  it;  but  0 !  permit  them 


104  THE    GKEAJT    REFORM. 

not ;  think — think  this  once  on  the  subject, 
and  remember,  while  thinking,  that  on  your 
right  and  on  your  left,  before  you  and  behind  . 
you,  millions  are  sinking  into  eternal  death — 
millions  whom  yom^  Lord  redeemed  by  the 
blood  and  agony  through  which  you  have 
hope ! 

And  remember,  further,  that  he  that  serves 
his  Lord  in  the  right  use  of  his  gains,  shall 
not  fail  of  a  reward  in  that  world  to  which 
those  gains  can  never  be  carried.  Through 
the  atonement  alone  can  we  enter  safely  that 
world ;  but  our  good  deeds,  sanctified  by  the 
atonement,  shall  be  acceptable  unto  G6d, 
and  be  crowned  with  an  everlasting  "  recom- 
pense of  reward."  They  may  raise  thither, 
to  share  and  enhance  our  own  blessedness, 
many, souls  that  might  otherwise  be  lost. 
Surely,  then,  he  alone  is  the  wise  man  who 
thus  invests  his  property ;  with  him,  its  ten- 
ure ends  not  in  the  grave — he  has  a  fee-simple 
in  it  forever.  The  Scriptures  assert  that 
"  he  which  soweth  sparingly  shall  reap  also 
sparingly,  and  he  which  soweth  bounti- 
fully shall  reap  also  bountifully."  "They 
that  be  wise  shall  shine  as  the  brightness  of 
the  firmament;  and  they  that  turn  many  to 
righteousness  as  the  stars  forever  and  ever." 

We  have  detailed,  somewhat,  in  the  pre- 


OBJECTIONS    ANSWERED.  105 

ceding  pages,  the  present  results  of  Scrip- 
tural beneficence  ;  but  who  shall  unfold  its 
consequences  beyond  the  grave?  "This 
life,"  says  some  one,  "  is  but  the  early  spring 
of  our  existence.  The  utmost  reach  of  our 
present  destiny  is  this  alone — to  sow  the  seed 
of  happiness  and  wait  the  -summer  morning 
of  its  resurrection,  for  the  harvest  is  the  end 
of  the  world.  Let  us  be  intent  on  this  great 
end,  and  aim  meanwhile  to  break  the  fallow 
ground,  stir  up  the  loosened  soil,  and  sow  be- 
side all  waters,  knowing  that  we  shall  reap 
if  we  faint  not,  some  thirty,  some  sixty,  and 
some  a  hundredfold." 


CHAPTEK  III. 


OBJECTIONS  ANSWERED. 


We  have  endeavored  to  comprehend  in  the 
preceding  chapters,  the  main  points  of  this 
great  subj.ect.  Many  objections  to  the 
methodical  beneficence  for  which  we  plead 
have  been  indirectly  anticipated,  especially 
in  our  enumeration  of  its  advantages ;  but 
we  would  refer  to  some  of  them  more 
distinctly. 

First.  It  is  sometimes  said  that  such  a  cov- 


106  THE    GREAT    EEFOKM. 

enanted  plan  of  life  looks  too  much  like  har- 
gmning  with  God — that  it  turns  religion  into 
a  commercial  transaction,  on  tlie  principle  of 
the  quid  jpro  quo  between  the  good  man  and 
his  Lord.  Doubtless  some  very  frank-heart- 
ed Christians  entertain  this  objection;  it  is 
not  at  first  view  without  a  slight  plausibility. 
But  can  it  bear  a  momentary  examination  ? 
Is  not  the  whole  Christian  life  an  analogous 
covenant  with  God  ?  And  is  not  this  plea  but 
a  special  application  of  that  covenant  to  a 
very  special  case  which  is  found  liable  to  be 
specially  exceptionable  to  it,  through  the 
peculiar  besetments  of  worldly  business? 
Has  it  not  always  been  recognized  as  well  and 
even  necessary  for  good  men  thus  to  set  a 
special  guard  upon  their  besetting  liabilities  ? 
Do  not  the  Scriptures  invite  us  continually 
to  such  covenants  with  God?  Does  man 
repent,  believe,  deny  himself,  or  take  one  step 
in  the  Christian  life,  but  that  he  may  escape 
'the  wrath  to  come,  and  receive  at  last  "  the 
recompense  of  reward."  And  if  it  be  insist- 
ed that  the  love  of  holiness,  for  itself  alone, 
is  the  only  legitimate  motive  to  the  Christian 
life,  even  in  the  yet  unholy  but  penitential 
mind  that  is  turning  from  sin  unto  righteous- 
ness— still  does  not  this  very  motive  itself 
apply,  with  all-commanding  force,  to  such  a 


OBJECTIONS    ANSWERED.  107 

consecration  of  property  and  business  as  we 
have  advanced?  If  not  looking  to  the  final 
reward,  still  for  the  present  enjoyment  of  a 
holy  life,  what  direction  of  your  secular  affairs 
could  be  more  desirable  ?  It  is  useless  to  argue 
further  on  a  point  so  obvious. 

Second.  A  more  formidable  objection  is, 
that  I  am  in  debt.  Should  I  not  pay  off  my 
honest  debts  before  I  put  my  property  thus 
under  contribution  for  charitable  purposes  ? 
There  are  cases  in  which  undoubtedly  you 
should;  but  "be  not  deceived,"  "God  is  not 
mocked;"  and  there  is  often  'in  this  sort  of 
reasoning  a  most  sophistical  and  self-de- 
praving mockery  of  God.  A  man  in  ex- 
tensive business  may  easily  continue  to  be 
all  the  time  in  debt :  so.  far  as  his  outstand- 
ing liabilities  are  concerned,  he  will  most 
probably  be  so,  and  yet  may  be  always  rich. 
Can  he  thus  evade  his  duty  to  the  perish- 
ing ?  His  own  conscience  will  save  us  the 
necessity  of  reasoning  here  with  him.  He 
would  be  quick  to  detect  any  similar  fallacy 
in  the  transactions  of  his  customers  with 
himself;  let^  him  be  aware  that  God  will, 
s€)oner  or  later,  detect  it  and  expose  it  in  his 
own  case. 

Such  are  not  really  instances  of  debt;  but 
in  real  instances  how  should -our  plan  apply? 


108  THE    GREAT    REFORM. 

We  think  there  can  be  but  little  difficulty 
on  the  part  of  a  right-minded  man  in  deter- 
mining the  question.  Where  he  is  doing 
business  on  borrowed  capital,  the  terms  upon 
which  he  has  borrowed  it  must  guide  him. 
If  his  charities  do  not  interfere  with  his  terms 
of  payment  (of  both  interest  and  principal) 
why  should  he  excuse  himself?  And  what 
difficulty  can  there  be  in  the  accommoda- 
tion of  his  plan  of  giving  to  any  such  higher 
or  prior  obligations  ?  Of  course  he  cannot 
give  as  much  as  if  he  were  unclogged  by 
debt — the  blessedness  and  pleasure  of  a  larger 
liberality  he  may  not  yet  allow  himself — but 
he  can  do  something ;  he  ought  to  do  some- 
thing ;  and  to  do  it  systematically  will  be  a 
relief,  rather  than  an  embarrassment  to  his 
j)eculiar  circumstances.  The  point  for  him 
to  determine  is  not  thS  obligation  to  give, 
but  how  to  accommodate  his  liabilities  to 
this  obligation. 

There  is  but  one  case  of  indebtedness 
which,  we  think,  entirely  cancels  for  the 
time  being  the  obligation  of  giving,  and 
that  is  insolvency  itself,  wherever  it  is  real, 
though  through  the  kindness  of  creditors  it 
may  not  be  open,  and  subject  to  ife  usual 
embarrassments.  In  such  circumstances 
justice  must  take  precedence  of  mercy. 


OBJECTIONS  AISSWERED.  '     109 

In  fine,  the  only  question  growing  out  of 
the  liabilities  of  indebtedness  concerns  the 
duty  of  giving,  not  the  method  of  giving. 
If  the  obligation  to  give  at  all  remains,  then 
the  plan  we  have  recommended  comes  in, 
we  repeat,  as  a  relief  to  the  obligation ;  and 
it  has  more  advantages  for  a  man  under  the 
supposed  liaibilities  than  for  any  other. 

Third.  Beguile  not  yourself,  Christian 
brother,  with  the  thought  that  posthumous 
charity  will  excuse  a  duty  like  the  present. 
We  would  not  be  inconsiderate,  even  in  so 
plain  and  urgent  a  matter.  We  will  admit 
that  there  may  be  some  cases  in  which  post- 
humous liberality  is  preferable  to  continuous, 
life-long  charity ;  but  they  are  very  extraor- 
dinary, and  always  suspicious.* 

Yery  few  posthumous  charities  can  be 
mentioned  which  would  not  have  been  more 
beneficent  and  more  economical,  if  efi'ected 
during  the  life-time  and  under  the  guid- 
ance, of  the  donor.  Most  such  charities  are 
largely  wasted  or  misapplied.     The  greatest 

**  Marseilles,  in  France,  was  supplied  with  water  by  a 
citizen,  who  devoted  his  whole  energy,  and  lived  like  a 
miser,  that  he  might  provide  a  large  posthumous  "fund 
for  the  purpose,  in  default  of  the  disposition  of  the  pub- 
lic authorities  to  provide  it.  lie  was  reproached  while 
living  as  a  luiser,  but  honored  when  dead  as  a  wise 
benefactor. 


110  THE  GREAT  REFORM. 

mstances  of  the  kind  on  record  are  examples 
of  tlie  remark.  Except  in  instances  of  legal 
restriction  or  personal  necessity,  the  only 
possible  justification  of  posthumous  liberal- 
ity, as  a  substitute  for  liberality  during  Ufe^ 
is  in  a  single  class  of  cases — such  as  require 
a  sum  of  so  great  a  magnitude  that  it  cannot 
be  accumulated  but  through  a  whole  life. 
And  is  this,  Christian  reader,  honestly  your 
case?  If  not,  entertain  not  for  a  momeni 
the  thought  that  you  can  excuse  your  con 
science  in  the  neglect  of  your  present  duty. 
What !  can  we  affect  to  offer  with  our  dying 
hand,  as  a  substitute  for  the  omitted  duties 
of  a  charitable  life,  the  property  that  we  can 
no  longer  use  as  our  own,  and  which  we  only 
snatch  from  our  heirs  as  an  apology  to  God 
for  our  past  selfishness  ? 

Fourth.  The  difficulty  of  adjusting  any 
method  of  beneficence  to  certain  kinds  or 
states  of  business,  is  sometimes  alleged  as  an 
objection.  If  we  were  to  admit  that  there 
were  any  real  difficulty  of  the  kind,  still  we 
might  insist  on  the  conceded  duty  of  some 
degree  of  liberality  under  any  circumstances, 
(with  the  single  exception  of  insolvency,) 
and  then  on  the  fact  that  to  this  degree,  at 
least,  it  might  be  methodically  conducted. 
But  is  there  any  business,  or  any  state  of  any 


OBJECTIONS  ANSWERED.  Ill 

business,  wliich  a  conscientious  man  cannot 
adjust  (and  even  with  advantages)  to  some 
sucli  plan?  A  conscientious  man  cannot 
well  do  business  without  ascertaining  at  suit- 
able times  its  real  condition ;  and  this  ascer- 
tainment, so  essential  alike  in  his  poverty  and 
his  prosperity,  is  all  that  is  requisite  for  the 
system  we  have  proposed.  Let  not,  then, 
the  Christian  business  man  allow  himself  to 
be  influenced  by  such  evasions.  If  he  is 
resolute  to  know  and  to  do  his  duty,  they 
will  be  but  as  cobwebs  before  him. 

Fifth.  Without  such  resolution  he  will 
also  find  himself  beset  with  another,  a  less 
reasonable  but  more  efiective  difficulty — a 
vague  disjposition  to  postpone  the  whole  mat- 
ter^ with  the  admission  at  the  same  time, 
however,  that  it. is  very  desirable  and  right 
in  itself — that  it  would  be  of  incalculable 
value  were  it  general  to  the  Christian 
Church ;  that  in  view  of  these  facts  it  may 
even  be,  in  many  cases,  a  matter  of  duty, 
but  still  a  duty  to  be  attended  to  sooner  or 
later,  not  precisely  now.  This,  Christian 
brother,  is  the  reasoning  that  has  betrayed 
most  lost  souls ;  it  is  the  universal  sophism 
against  all  appeals  of  truth ;  it  is  the  self- 
license  of  nearly  all  sin  in  the  world.  You 
had  to  withstand  it  when  you  first  turned 
8 


112  THE    GREAT    EEFOKM. 

yonr  feet  heavenward.  Withstand  it  now  ! 
The  "  more  convenient  time  "  seldom  comes. 
Seize,  then,  the  present  for  the  determina- 
tion of  this  great  crisis  in  your  life.  It  will 
be  to  you  such  a  crisis,  however  humble 
your  lot;  it  will  make  you  a  ''king  and  a 
priest  unto  God"  in  the  lowliest  sphere  of 
business.  You  cannot  be  a  worldly  man 
while  acting  in  the  world  from  such  princi- 
ples ;  you  can  no  longer  even  be  an  ordinary 
Christian  while  giving  to  your  secular  life 
such  an  extraordinary  consecration.  What 
live  you  for,  if  it  be  not  to  excel  in  the  vir- 
tues of  your  faith  ?  What  is  the  ultimatum 
of  all  life  to  you, if  it  be  not  to  give  a  good 
account  of  it  in  the  "last  day?"  Why  hesi- 
tate, then,  in  a  matter  like  this  ?  Does  it 
approve  itself  to  your  conscience  ?  Can  you, 
then,  so  treat  it  without  harm  to  your  con- 
science ?  Do  you  think  it  would  please  your 
Lord?  Do  you  doubt  that?  If  it  would, 
can  you  neglect  it  without  displeasing  Him? 
And  now,  after  this  review  of  the  entire 
subject,  does  not  the  whole  argument  sum 
itself  up  before  you  as  a  categorical  ques- 
tion of  duty — of  the  peace  or  trouble  of  your 
conscience,  and  your  accountability  in  "  the 
great  and  terrible  day"  of  the  Lord?  We 
have  not  insisted  that  the  Scriptural  rule, 


MORAL  EXIGENCIES   OF  OCR  COUNTRY.    113 

fixplicit  as  we  have  shown  it  to  be,  is  of 
literal  and  invariable  application ;  personal 
circumstances  must  often  qualify  its  applica- 
tion ;  but  now,  that  you  are  closing  this  dis- 
cussion, does  not  the  subject  force  itself  upon 
you  as  practicable,  as  urgent,  as  an  indis- 
pensable duty?     Evade  it  not,  then ! 

"  Whatsoever  thy  hand  findeth  to  do,  do 
it  with  thy  might ;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the 
grave  whither  thou  goest." 


CONCLUSION. 

THE  DUTY  OF  A  HIGHER  STANDARD  OF  BENEF- 
ICENCE AS  INFERRED  FROM  THE  MORAL'  EXI- 
GENCIES   OF   OUR   COmirTRY. 

The  sudden  outspread  of  our  country  within 
a  few  years,  with  the  numerous  new  and 
national  consequences  attendant  upon  it,  has 
hardly  been  appreciated  by  most  of  its  citi- 
zens— especially  by  Christian  citizens.  The 
politicians — the  demagogues — have  taken  it 
into  account,  estimating  well  its  bearings  on 
their  party  schemes  ;  but  the  friends  of  edu- 
cation and  religion,  they  who  have  in  their 


114  THE   GREAT   EEFORM. 

hands  the  most  intrinsic  elements  of  the 
national  well-being,  are  they  conscious  of  the 
stupendous  out-growth  of  the  republic — of 
the  perilous  elements  of  its  population — of 
the  almost  inevitable  and,  we  were  about  to 
say,  immeasurable  disproportion  which  will 
soon  exist  between  that  population  and  the 
provisions  of  education  and  religion  which 
we  are  making  for  it? 

Let  us  look  at  the  facts.  In  less  than  half 
a  century  from  this  date  more  than  one  hun- 
dred millions  of  human  souls  will  be  depend- 
ent upon  these  provisions  for  their  intellect- 
ual and  moral  nutriment.  They  bear  now 
no  adequate  relation  to  the  necessities  of  the 
land.  Our  larger  communities  are  continu- 
ally degenerating  ;  our  new  territories  make 
but  a  dubious  moral  progress.  Ask  yourself, 
then,  the  question.  Christian  citizen,  if,  after 
more  than  two  centuries  of  religious  and 
educational  efforts,  under  the  most  auspi- 
cious circumstances  of  the  country,  we  have 
but  partially  provided  for  twenty-five  mil- 
lions, how  shall  we,  in  only  fifty  years,  meet 
the  immensely  enlarged  moral  wants  of  four 
times  that  number — of  a  hundred  millions  f 
The  question  is  an  appalling  one.  Our 
rapid  growth,  so  much  the  boast  of  the 
nation,  is,  be  assured,   its   most  imminent 


MORAL  EXIGENCIES  OF  OUR  COUNTRY.    115 

peril — it  is  too  rapid  to  be  healthful ;  it  is  to 
be  the  severest  test  of  both  our  religion  and 
our  liberties,  for  the  one  is  the  essential  con 
dition  of  the  other.  And  yet  it  cannot,  by 
any  probable  contingencies,  bo  restrained. 
It  has  a  momentum  which  will  bear  down 
and  overleap  all  the  ordinary  obstructions  of 
population.  We  cannot  want  work,  we  can- 
not want  bread ;  and  where  these  exist,  pop- 
ulation must  advance  as  inevitably  as  the 
waters  under  the  laws  of  the  tide.  Every 
growth  of  this  population  provides  indeed, 
somewhat  morally  as  well  as  materially,  for 
the  next  growth ;  but  the  law  of  proportion 
must  fail  in  this  respect,  under  our  rapid  ad- 
vance and  the  peculiar  elements  of  our 
growth. 

When  we  remind  ourselves  that  so  much 
of  this  popular  increase  is  from  abroad,  that 
Europe  has  been  in  an  "  exodus  "  toward  our 
shores,  that  its  ignorance  and  vice — wave 
overtopping  wave — roll  in  upon  the  land, 
the  danger  assumes  a  startling  aspect.  In 
about  forty-six  years  from  this  day,  our 
jpojpulabion  shall  equal  the  present  aggregate 
population  of  England^  France^  Switzerland, 
Spain,  Portugal,  Sweden  and  Denmarh.  A 
step  further  in  the  calculation  presents  a 
prospect  still  more  surprising  and  impressive : 


116  THE  GKEAT  liEFOKM. 

in  about  seventy-six  years  (we  use  exact 
terms,  for  we  reckon  by  exact  data)  from  tO' 
day,  this  mighty  mass  of  commingled  peo- 
ples will  have  swollen  to  the  stupendous 
aggregate  of  two  hundred  and  forty-six  mill- 
ions— equaling  the  present  population  of  all 
Europe.  According  to  the  statistics  of  life, 
there  are  hundreds  of  thousands  of  our  pres- 
ent population — one  twenty-ninth  at  least — 
who  will  witness  this  truly  grand  result.. 
What  hav«  you,  friends  of  education  and 
religion,  what  have  you  to  do  within  that 
time?  Your  present  intellectual  and  moral 
provisions  for  the  people  are,  as  we  have 
said,  far  short  of  the  wants  of  your  present 
twenty-five  millions;  and  in  seventy-six 
years  you  must  provide  for  more  than 
tiDo  hundred  and  twenty  additional  mill' 
ions,  and  these  millions,  to  a  great  extent, 
composed  of  semi-barbarous  foreigners  and 
their  mistrained  children. 

Look  at  the  facts,  we  again  repeat.  Ponder 
them,  and  let  every  good  man  who  has  a 
cent  to  give  or  a  prayer  to  offer  for  his  coun- 
try, feel  that  on  us,  the  citizens  of  the  repub- 
lic, at  this  the  middle  of  the  nineteenth 
century,  devolves  a  moral  exigency  such  as, 
perhaps,  no  other  land  eve,r  saw — an  exigen- 
cy as  full  of  sublimity  as  it  is  of  urgency — a& 


MORAL   EXIGENCIES  OF   OUK   COUNTRY.    IIT 

grand  in  its  opportunity  as  it  is  in  its  magnifi- 
cent peril. 

This  immense  prospective  population — 
certain,'  though  prospective — is  to  be  thrown 
out,  by  the  almighty  hand  of  Providence, 
upon  one  of  the  grandest  arenas  of  the  world. 
Here,  on  this  large  continent,  bounded  in  its 
distant  independence  by  the  Atlantic,  the 
Pacific,  the  great  tropic  gulf,  and  the  Arc- 
tic— here,  away  from  the  traditional  govern- 
•ments  and  faiths  and  other  antiquated  checks 
of  the  old  world,  it  is  to  play  its  great  drama 
of  destiny — of  destiny  which,  as  we  have 
shown,  must,  numerically  at  least,  be  in  sev- 
enty-six years  as  potential  as  all  present 
Europe,  and  how  much  more  potential  in  all 
moral,  political,  and  commercial  respects? 
What  an  idea  would  it  be— that  of  all  Europe 
consolidated  into  one  mighty,  untrammeled 
commonwealth,  in  the  highest  civilization, 
liberty,  religious  enlightenment,  and  indus- 
trial development — and  this  mighty  revolu- 
tion to  be  completed  in  seventy-six  years 
from  to-day  !  Who  would  credit  the  concep- 
tion ?  Yet  our  republic  will,  in  that  time, 
more  than  realize  the  stupendous  idea,  if  its 
unity  and  "moral  character  be  not  sacrificed. 

Look  at  its  field.  According  to  an  ofiicial 
report,  the  total  area  of  the  United  States 


118  THE  GEE  AT  REFOKM. 

and  territories  in  1853  was  2,983,153  square 
miles.  This  estimate  is  found  to  be  even 
short  of  the  truth :  various  official  reports 
from  the  Land  Office,  and  the  aggregate  of 
the  census,  show  3,220,572  square  miles. 

It  is  estimated  from  these  facts  that  the 
territorial  extent  of  the  republic  is  nearly 
ten  times  as  large  as  that  of  Great  Britain 
and  France  united,  three  times  as  large 
as  the  whole  of  Britain,  France,  Austria, 
Prussia,  Spain,  Portugal,  Belgium,  "Holland 
and  Denmark  combined ;  one  and  a  half 
times  as  large  as  the  Russian  empire  in 
Europe ;  one-sixth  less  only  than  the  area 
covered  by  the  fifty-nine  or  sixty  empires, 
states,  or  republics  of  Europe  ;  of  equal  ex- 
tent with  the  Poman  empire,  or  that  of 
Alexander,  neither  of  which  is  said  to  have 
exceeded  three  millions  of  square  miles. 

"What  a  theater  is  this  for  the  achieve- 
ments of  civilization  and  religion  !  Surely 
there  should  be  "giants  in  these  days"  to 
enact  worthily  the  enterprises  of  such  a 
field.  And  if  circumstances  make  men, 
are  we  not  to  hope  that  the  consciousness 
of  this  unparalleled  destiny  will  enlarge  and 
ennoble  the  intellect,  the  philanthropy,  and 
moral  energy  of  the  country  to  a  scale  of  corre- 
sponding magnificence — will  bring  forth  sub- 


MORAL    EXIGENCIES    OF    OUR    COUNTRY.     119 

lime  examples  of  public  devotion,  of  talent, 
of  moral  heroism,  and  of  munificence? 

Look  at  one  other  fact — a  most  interest- 
ing one — the  large  proportion  of  our  juvenile 
population.  It  is  a  most  impressive  argu- 
ment for  the  friends  of  education,  and  espe- 
cially of  Sunday  schools.  Where  there  is 
plenty  of  food,  as  there  must  indefinitely  be 
in  this  country,  there  will  always  be  plenty, 
of  children.  It  is  a  beneficent,  a  beautiful 
law ;  but  this  remark  only  e7i  passant.  More 
than  half  our  present  white  population  are 
yet  in  what  may  be  called  the  flower  of 
youth.  "We  almost  literally  present  an  ex- 
ample of  national  adolescence — the  freshness, 
the  ardor,  the  vigor,  and  the  susceptibility 
of  childhood  and  young  manhood.  The 
white  population  in  1850  was  19,553,068  ; 
that  portion  which  was  under  twenty  years 
of  age,  10,130,731 ;  under  one  year,  537,661 ; 
between  one  and  five,  2,358,797;  five  and 
ten,  2,704,128  ;  ten  and  fifteen,  2,402,129  ; 
fifteen  and  twenty,  2,128,116.  Total, 
10,130,731. 

Pause  here,  educators,  Sunday-school 
teachei's  and  patrons,  all  you  upon  whom 
devolves  the  instruction  of  the  young  of  the 
country,  or  who  have  the  pecuniary  means 
of  providing  it ;  see  you  not  that  its  destiny 


120  THE   GREAT  REFORM. 

is  in  your  hands?  The  population  of  to-day 
is  to  surpass  the  millions  of  Europe  in 
about  seventy-five  years;  and  you,  yes,  pre- 
cisely you,  hold  within  your  power  one-half 
of  the  population  of  to-day,  one-half  the 
present  elements  of  the  grand  geometrical 
progression.  Work  out,  then,  with  a  tireless 
hand  and  a  sublime  consciousness,  this 
mighty  arithmetic  of  destiny. 

This  is  the  first,  because  the  most  moment- 
ous lesson  of  the  subject.  We  have  not  in- 
troduced our  calculations  to  croak  over 
them ;  .they  are  grave,  they  are  alniost 
solemn  in  their  importance  ;  but  they  chal- 
lenge us  to  action,  not  to  despair.  We 
4:hink  it  may  be  soberly  said  that»  never 
before  was  there  a  battle-field  for  humanity 
like  this ;  never  were  the  elements  of  good 
and  evil  set  forth  against  each  other  in  a 
grander  arena ;  never  was  humani^-y  thrown 
out  upon  conditions  more  experimental — 
more  free  from  the  trammels  of  old  institu- 
tions, of  old  traditions,  of  old  lies.  It  must 
be  mighty  here — that  is  inevitable ;  but  it 
will  be  mighty  in  the  strength  of  its  wick- 
edness, like  the  antediluvian  giants  who 
brought  the  world  to  dissolution,  or  mighty 
in  the  virtues  which  shall  subdue  the  world 
to   the   reign   of  intelligence,    virtue,   and 


MOEAL    EXIGENCIES    OF    OUR    COUNTRY.     121 

liberty.  They  who  have  the  means  of  edu- 
cating the  young  can  lay  a  mightier  hand 
npon  this  sublime  future  than  any  other 
heroes  in  the  field.  The  legislators  of  the 
land,  its  high  places  of  j)ower  and  of  pro- 
fessional life,  may  do  much  for  it ;  but  its 
humble  places  of  education,  its  Sunday- 
schools  especially,  are  its  true  fortresses — 
"the  cheap  defense  of  nations,"  as  Burke 
called  chivalry. 

These  calculations  present  a  lesson,  a  start- 
hng  one,  respecting  the  necessity  of  re-en- 
forcing the  means  of  public  worship.  It 
seems  almost  impracticable  that  adequate 
•provisions  of  religion  can  be  made  for  this 
rapid  progress  of  population.  Let  us  look 
at  the  facts  here  again,  not  to  despond  over 
them,  but  to  arouse  our  sense  of  duty. 
Accordino^  to  the  census  returns,  the  ao:2:re- 
gate  "accommodations"  of  all  the  sects  of 
the  land,  for  religions  worship,  do  not  now 
amount  to  thirteen  million  eight  hundred 
and  fifty  tliousand :  these  include  not  only 
clmrclies  or  chapels,  but  halls,  ifec,  used  for 
public  worship.  Deduct  the  Roman  Catho- 
lics and  other  non-evangelical  sects,  and  you 
have  but  little  more  than  thirteen  million 
"sittings."  Hardly  more  than  half  your 
present    population    have,   therefore,    such 


122  THE   GREAT  REFOEM. 

accommodations — this  after  generations  of 
effort  and  expenditure.  How,  then,  are 
you  to  provide,  in  about  seventy -five  years, 
for  two  hundred  and  twenty  additional  mill- 
ions? Does  not  the  voice  of  Providence, 
like  the  trumpet  of  destiny,  call  upon  you 
to  arise  to  this  great  emergency?  Did  there 
ever  pass  over  any  Christian  land  a  day 
like  that  which  is  now  rising  upon  yours  ? 
Was  there  ever  a  period  in  which  more 
energy,  self-sacrifice,  unresting  labor,  de- 
volved upon  the  Church  ? 

And  how  are  we,  in  this  comparatively 
brief  period,  to  meet  the  national  necessity 
for  public  religious  teachers  ?  The  pulpit  is 
the  citadel  of  truth  in  the  world.  'No  free 
legislative  halls  can  stand  where  stand  no 
free  pulpits.  Already  the  land  suffers  for 
want  of  preachers.  The  complaint  c«mes 
from  all  its  length  and  breadth.  Every  de- 
nomination utters  it.  The  Christian  ministry 
is  unquestionably  in  a  comparative  decline 
throughout  the  country.  Temporary  causes 
may  contribute  to  the  melancholy  fact — the 
absorption  of  our  young  men  by  money- 
making  pursuits,  through  the  excitements 
produced  by  the  California  mines,  and  the 
great  consequent  outbreak  of  all  sorts  of 
business.     But  independently  of  these  inter- 


MORAL    EXIGENCIES    OF    OUK    COUNTRY.     123 

ferences,  how  are  we  to  provide,  within 
seventy-five  years,  the  ministrations  which 
shall  be  demanded  by  two  hundred  and 
twenty  additional  millions  of  people?  Look 
at  the  question — pause  over  it.  Is  it  not 
manifest  that  the  new  form  of  lay  ministry 
connected  with  our  tract  societies — that  col- 
porteurs must  supply  a  large  proportion  of 
this  demand,  and  that  the  liberality  of  the 
Church  must  sustain  them  ?  This,  indeed, 
seems  to  be  the  special  provision  of  Provi- 
dence for  the  exigency. 

We  must  look  to  God  in  incessant  prayers 
that  he  would  raise  up  laborers,  but  we 
must  also  look  to  ourselves.  We  must  open 
our  eyes  to  the  overwhelming  exigency ;  we 
must  talk  about  it,  write  about  it,  preach 
about  it,  till  we  move  the  Churcli  as  in  a 
crusade  for  the  salvation  of  the  land.  The 
young  men  of  the  Church  must  be  every- 
where rallied  to  her  pulpit  batteries.  They 
must  be  made  to  feel  that  an  extraordinary 
providential  call  for  them  is  reverberating  all 
along  its  altars  ;  that  Protestant  Christianity, 
with  its  consequences  to  civilization  and  lib- 
erty, here  in  its  chief  field  on  the  earth,  de- 
volves its  destiny  upon  them ;  that  the  hour 
has  come  for  self-sacrifices  and  moral  hero- 
ism such  as  no  other  modern  age  has  seen 


124  THE   GREAT    REFORM. 

in  Christendom.  This  is  not  rhetoric;  it  is 
stringent  logic.  We  have  given  the  proofs, 
mathematical  proofs.  Popery,  infidelity, 
and  popular  depravity  confront  us  here  in  an 
open  field,  and  challenge  us  to  a  pitched  and 
conclusive  battle.  Who  that  loves  the 
Church  and  his  country  can  be  indifferent  to 
the  call? 

Is  it  not  obvious  that  the  religious  philan- 
thropy of  the  land  must  be  redoubled,  and 
that  right  speedily  ?  It  has  been  increasing 
greatly  within  a  few  years.  In  this  respect 
alone  we  have  a  providential  indication  that 
we  may  pass  safely  through  the  crisis.  The 
idea  of  "systematic  beneficence" — of  the 
consecration  of  business  life  on  the  same 
principle  as  the  consecration  of  missionary 
life  itself — is  dawning  into  the  mind  of  the 
Church.  There  are  now  not  a  few  success- 
ful Christian  merchants  and  mechanics  who 
feel  that  they  are  not  ''proprietor's^  but  stew- 
ards gf  their  property,"  and  must  give 
account  in  the  "  great  day,"  who  are  convinc- 
ed they  "are  not  their  own,"  but  belong 
unto  the  Lord,  and  that  they  have  no  more 
right  to  "  live  unto  themselves  "  than  has 
their  Christian  brother,  the  missionary  in  the 
ends  of  the  earth.  This,  as  we  have  shown, 
is  not  a  religious  whim — it  is  a  great  logical 


MORAL    EXIGENCIES    OF    OUR    COUNTRY.    125 

principle  of  practical  Christianity.  It  is  the 
idea,  next  to  the  purity  of  the  Church,  that 
is  to  save  the  world  ;  and  the  lack  of  it  has, 
more  than  anything  else,  postponed  its  sal- 
vation. It  is  yet  to  become  general.  The 
world  is  now  nearly  all  open,  as  we  have 
seen,  for  Christian  propagandism.  There  are 
pecuniary  resources  enough  in  Christendom 
to  cover  the  earth  with  the  light  of  the  truth. 
We  need  but  to  call  out  those  resources,  and 
this  can  only  be  done  by  enforcing  every- 
where.tlie  true  idea  of  the  relation  of  Chris- 
tian men  to  their  property.  The  pulpit, 
tracts,  and  prize  essays  are  discussing  it ; 
they  must  discuss  it  more  and  more.  The 
revolution  we  have  predicted  in  this  respect 
must  be  effected.  The  moral  prospect,  of 
our  country,  as  we  have  shown  it,  demon- 
strates the  doctrine  overwhelmingly.  Chris- 
tian business  men,  look  forth  upon  that  pros- 
pect, and  ask  what  your  country  and  your 
religion  demand  of  you  under  such  circum- 
stances. Labor  in  your  workshops  and  your 
marts  for  the  common  salvation.  Endow 
schools,  promote  publications,  send  forth  la- 
borers. It  is  a  sublime  opportunity  for  you ; 
it  will  ennoble  and  sanctify  from  their  sordid- 
ness  the  pursuits  of  your  secular  life  ;  you 
will  no  longer  live  only  to  live,  but  for  moral 


126  THE    GREAT    REFORM. 

ends,  whicli  will  glorify  both  your  life  and  your 
death.  For  you  who,  as  Christian  men,"  look 
for  the  glorious  appearing  of  the  great  God 
and  our  Saviour,"  any  other  life  is  a  solecism 
which  will  be  fearfully  refuted  ;  if  not  now, 
yet  in  the  hour  of  death  or  the  day  of  j  udg- 
ment. 

We  have  written  these  remarks  with  em- 
phasis, but  with  sober  and  stern  arguments, 
— ''  mathematical  arguments,"  as  we  have 
called  tliem.  How  could  such  a  subject  be 
treated  otherwise  than  emphatically  ?  Was 
there  ever  a  matter  of  greater  urgency  pre- 
sented to  this  Christian  nation  ?  We  are  re- 
luctant to  dismiss  it,  and  yet  would  not  im- 
pair the  effect  of  our  reasonings  by  their 
length.  The  subject  has  its  dark  side,  but 
we  do  not  despond.  Through  the  indiffer- 
ence of  the  Church  of  the  land,  a  fearful 
night  may  lower  over  our  children,  but  we 
will  hope  otherwise.  All  the  indications  of 
Providence  would  seem  to  betoken  the  break- 
ing up  of  heathenism  and  Mohammedanism, 
and  the  general  triumph  of  the  truth.  Let 
us,  then,  rather  hope  that  "  the  night  is  far 
spent,  the  day  is  at  hand ;  and  let  us,  there- 
fore, cast  off  the  works  of  darkness,  and  put 
on  the  armor  of  light." 

THE  END. 


THE 


GEEAT    QTJESTIOI, 


THE 


GREAT     QUESTION; 


OB, 


HOW  SHALL  I  MEET  THE  CLAIMS  OF  GOD 
UPON  MY  PROPERTY? 


By    Rev.    L  0  RENZ  O  '  WHITE, 

OP  THE   NEW-ENGLAND   CONFERENCE. 


NEW  YORK: 
CARLTON     &     LANAHAN. 

SAN    FRANCISCO:    E.    THOMAS. 
CINCINNATI:   HITCHCOCK  &  WALDEN. 


Entered  according  to  Act  of  Congress,  in  the  year  1856,  by 
CARLTON    &    PHILLIPS, 

in  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District 
of  New-Yorls. 


EDITOR'S  PREFACE. 


We  ask  for  "The  Great  Question"  the 
thorough  examination  and  calm  considera- 
tion of  the  Christian  Church.  "  How  shall 
I  meet  the  claims  of  God  upon  my  prop- 
erty?" is  a  neglected  question.  It  is 
much  more  common  to  ask,  How  shall  I 
increase  my  property  ?  How  shall  I  retain 
it?  In  what  manner  shall  I  invest  it  to 
make  it  most  productive,  or  how  use  it  most 
for  my  own  gratification?  Thus  the  gath- 
ering of  dust  becomes  the  life-labor  of  a 
probationer  for  eternity.  The  muscles,  the 
nervous  energy,  the  thoughts,  the  affections, 
and  the  active  powers  of  mind,  are  all  con- 
centrated upon  acquisitions  which  are  only- 
valuable  in  exchange,  and  finally,  as  through 


6  PREFACE. 

Gospel  agencies,  they  shall  be  instrumental 
in  bringing  pardon,  and  life,  and  purity  to 
immortal  souls.  Dying  men  fix  their  habi- 
tations upon  earth.  Sinners,  hastening  to  the 
judgment,  treasure  up  gold ;  and,  doing  it 
in  opposition  to  the  divine  command,  with  it 
they  "treasure  up  wrath  against  the  day  of 
wrath,  and  revelation  of  the  righteous  judg- 
ment of  God." 

It  is  surely  time  for  the  reader  to  inquire, 
in  all  candor  and  earnestness,  "How  shall 
I  meet  the  claims  of  God  upon  my  prop- 
erty?" He  surely  has  claims — valid,  se- 
rious, imperative  claims — which  he  has 
never  waived  for  a  moment,  and  which  he 
will  enforce  in  the  day  of  final  retribution. 
This  is  a  sincere  and  thorough  effort  to  ascer- 
tain these  claims  in  the  light  of  divine  reve- 
lation, and  to  answer  the  question  which, 
we  trust,  you  are  now  moved  to  ask.  At 
least  read  it.  Ask  the  light  of  God  upon 
your  soul  while  you  read.    "What  is  truth?" 


PREFACE.  7 

in  regard  to  this  subject,  ought  to  be  the 
only  question  with  you.  Shrink  from  no 
conclusions  which  you  shall  find  sustained 
by  the  word  of  God.  They  cannot  harm 
you.  They  will  "  lead  you  into  green  pas- 
tures;" they  will  relieve,  refresh,  and  in- 
vigorate your  inquiring,  doubting  spirit; 
give  you  sweet  rest  from  the  perplexities 
of  a  life-time,  and  ample  treasures  "in  bags 
that  wax  not  old." 

Well  may  the  author  call  this  "The 
Great  Question."  For  your  own  soul,  next 
to  the  question  of  personal  salvation,  there 
is  scarcely  a  greater.  Equal,  indeed,  to  the 
stern  importance  of  the  inquiries.  How  shall  I 
be  delivered  from  the  earthliness  of  my  fallen 
nature  ?  what  shall  be  my  remedy  for  "  cov- 
etousness,  which  is  idolatry?"  how  shall  I 
shake  myself  from  the  dust  of  earth,  that  I 
may  be  prepared  for  the  spirit-world  ?  how 
shall  I  identify  myself,  in  every  particular, 
with  the  advancing  cause  of  the  Eedeemer? 


8 


PREFACE. 


how  shall  I  glorify  my  Maker  on  earth,  and 
find  my  way  to  heaven,  is  the  question: 
"  How  shall  I  meet  the  claims  of  God  upon 
my  property  ?"  Search,  we  beseech  you,  in 
this  volume,  in  other  kindred  works,  in  the 
Holy  Bible,  and  all  in  the  spirit  of  humble, 
submissive  prayer,  that  you  may  settle  it 
clearly,  safely,  and  permanently. 

The  question  of  this  book  is  rapidly  be- 
coming the  great  question  of  the  age,  and 
we  are  thankful  to  God  that  the  call  of  the 
Tract  Society  of  the  Methodist  Episcopal 
Church  has  brought  out  an  argument  so 
strong,  and  fearless,  and  instructive. 

Jesse  T.  Peck. 

New-Yoek,  Dec.  20,  1866. 


CONTENTS. 


CHAP.  PAQH 

I. — THE   SUBJECT    STATED 11 

n.— GENERAL  VIEW  OP  THE  MOTIVES  TO  BENEFI- 
CENCE, AND  PARTICULARLY  OF  OUR  OBLIGATION 
OF   GRATITUDE  TO  GOD,    AS  EXHIBITED  IN   THE 

GREAT   SYSTEM  OF  DIVINE  BENEFICENCE 19 

in. — BENEFICENCE  A  RELIGIOUS  DUTY 34 

IV. — THE  PRESCRIBED  OBJECTS   OF   BENEFICENCE 44 

V. — LIBERALITY  REQUIRED 64 

VI. — SYSTEM   REQUIRED 78 

Vn. — ^FIRST  SCRIPTURAL  RULE  —  WE  ARE  REQUIRED  OF 
ALL  OUR  INCOME  TO  MAKE  THE  FIRST  APPRO- 
PRIATION  TO  THE  LORD 94 

Tin. — SECOND  SCRIPTURAL  RULE  —  WE  ARE  REQUIRED 
AS     THE     LOWEST     PROPORTION      TO     GIVE     A 

TENTH   OF    ALL 104 

DC — THIRD  SCRIPTURAL  RULE — WE  ARE  REQUIRED 
TO  RESPOND  TO  THE  CLAIMS  OF  THIS  DUTY 
ON  EACH   SABBATH,  GIVING  IN  PROPORTION  AS 

GOD  PROSPERS  US 152 

Z. — THE    REQUIRED    BENEFICENCE    OBLIGATORY  UPON 

THE  MINISTRY 168 


10  CONTENTS. 

OHAP.  PA€M 

XI. — THE  REQUmED  BENEFICENCE  PROMOTES  THE  WELL- 
BEING   OF   OUR  FELL0W-5IEN   IN   THE   PRESENT 

LIFE 181 

Xn. — THE  REQUIREB  BENEFICENCE  A  DIVINE  INSTRU- 
MENTALITY IN  THE  ETERNAL  SALVATION  OF 
OUR  FELLOW-MEN 196 

Xin. — THE  REQUIRED  BENEFICENCE  A  JUST  RETURN  FOR 
THE  GOOD  WHICH  WE  HAVE  RECEIVED  AS  OB- 
JECTS  OF   THE   BENEFICENCE   OF   OTHERS 204 

XrV. THE       REQUIRED      BENEFICENCE     FAVORABLE      TO 

PROSPERITY     IN     ACQUIRING     TEMPORAL     POS- 
SESSIONS   212 

XV. THE  REQUIRED    BENEFICENCE   INDISPENSABLE    TO 

A  PREPARATION  FOR  THE  LIFE  TO  COME 226 


THE 


GREAT    QUESTION. 


CHAPTER  I. 

THE   SUBJECT   STATED. 


The  earnest  Christian  has  neither  time  nor 
inchnation  for  fault-finding.  There  is  a  bright 
as  well  as  a  dark  view  before  him.  True, 
contrasting  the  world  as  it  is  with  the  world 
as  it  ought  to  be,  the  deficiency  is  startling. 
So,  to  a  great  extent,  it  is  with  the  Church. 
She  does  but  little  compared  with  her  ability 
to  do.  A  large  proportion  of  her  resources 
has  never  been  consecrated  to  the  Christian 
cause.  Her  heart  is  divided  between  char- 
ity and  selfishness — ^between  Christ  and  the 
world.  It  would  be  easy  to  write  a  book 
devoted  to  an  exhibition  of  her  inconsist- 
ency. But  this  alone  would  be  useless;  it 
would  be  an  additional  example  of  time, 
and  talent,  and  money  wasted.  The  faults 
of  the  Church  should  be  faithfully  pointed 


12  THE   GREAT   QUESTION. 

out  to  her ;  but  to  stop  here  would  be  to  dis- 
hearten her. 

The  Church  is  still  instrumentally  the 
light  of  the  world.  Her  power  to  reflect 
the  life-giving  beams  of  Christianity  is,  of 
course,  proportionate  to  her  purity,  or, 
which  is  the  same  thing,  to  her  piety.  It 
cannot  be  denied  that  there  are  some  spots 
upon  her  disk ;  but  in  looking  at  these  let 
us  not  forget  the  real  brightness  which  sur- 
rounds and  reveals  them.  Possibly  we  shall 
even  find,  by  attentive  examination,  that 
some  of  the  dark  appearances  which  attract 
so  much  attention,  and  are  the  occasion  of 
so  many  reproaches,  are  only  clouds  obscur- 
ing portions  which  are  pure,  and  would,  if 
not  thus  prevented,  reflect  the  light  with 
greatest  power.  If  this  is  found  to  be  the 
case,  the  natural  order  will  be  first,  if 
possible,  to  remove  the  clouds.  Then  the 
actual  spots  will  be  seen  more  distinctly, 
and  their  nature  will  be  better  understood. 
The  conviction  of  the  writer  is,  that  the 
Church  is  not,  at  heart,  so  impure  as  many 
suppose.  She  has  more  conscience  toward 
God  than  has  yet  been  brought  to  bear  upon 
the  accomplishment  of  the  great  work  which 
is  assigned  to  her.  She  has  more  of  the 
spirit  of  consecration  than  has  yet  been  de- 


THE   SUBJECT   STATED.  13 

veloped  in  the  form  of  benevolence,  and 
more  benevolence  than  has  found  expression 
in  beneficence.  We  will  not  stop  to  specu- 
late upon  the  degree  in  which  this  dispro- 
portion exists;  but  our  honest  opinion  is 
that,  if  proper  measures  were  adopted  by 
those  whom  God  has  appointed  as  leaders  in 
the  Church,  her  contributions  and  other 
efforts  would  ere  long  be  increased  many 
fold. 

There  are  two  great  questions  which  cover 
the  whole  field  of  profitable  inquiry  before 
us : — 1.  Given  the  present  piety  of  the 
Church :  How  shall  we  secure  a  correspond- 
ing degree  of  beneficent  action  ?  2.  Given 
the  entire  resources  of  the  Church :  How 
shall  her  piety  be  so  increased  as  to  secure 
to  the  cause  of  beneficence  the  consecration 
of  all  her  resources  ? 

These  questions  are  very  closely  related. 
The  solution  of  the  second  depends  upon  that 
of  the  first.  To  increase  the  piety  of  the 
Church  we  must  call  into  vigorous  and  well- 
directed  activity  that  which  now  exists,  for 
exercise  is  a  law  of  growth.  And  since 
Christian  beneficence  is  piety  in  exercise, 
evidently  the  largest  growth  of  piety 
demands  that  the  most  efficient  means  be 
employed  to  call  forth  beneficence.    Prac- 


14  THE   GREAT   QUESTION. 

ticallj,  then,  the  second  question  merges 
in  the  first:  How  shall  the  piety  of  the 
Church  be  most  successfully  called  into  ex- 
ercise in  the  cause  of  Christian  beneficence  ? 
The  answer  is  two-fold. 

1.  The  motives  to  Christian  beneficence 
must  be  clearly  and  fully  placed  before  the 
Church  in  their  proper  order.  She  must 
have  a  complete  and  systematic  view  of  the 
subject.  Motives  may  be  resisted.  Their 
province,  indeed,  is  not  to  enslave,  but  to 
make  free  ;  but  for  this  purpose  they  are  in- 
dispensable. 'No  one  can  act  without  them 
any  more  than  he  can  breathe  without  air  or 
walk  upon  vacuity.  But  in  whatever  degree 
there  is  real  principle,  the  presentation  of 
motives  will  infallibly  awaken  a  disposition 
to  act  it  out.  Now  piety  is  the  foundation 
principle  of  beneficence ;  and  since  the 
Church  has  a  measure  of  this  principle,  we 
may,  in  the  outset,  be  assured  that  when  we 
place  the  motives  to  beneficence  properly 
before  her,  they  will  not  fail  to  thrill  her 
heart  with  a  desire  to  act;  and  that  to  the 
extent  of  her  piety,  if  intelligently  guided, 
she  will  act. 

2.  The  Church  must  be  led  to  the  adoption 
of  a  systematic  plan  of  operation.  This  will 
enable  her  to  act,  and  to  act  efficiently  to 


THE   SUBJECT   STATED.  15 

the  extent  of  her  ability,  thus  at  the  same 
time  securing  an  amount  of  beneficence 
commensurate  with  her  present  piety,  and 
providing  the  conditions  of  its  constant 
growth. 

Some  may  conclude  that  if  this  is  all 
which  is  essential  to  secure  the  resources 
of  the  Church  to  the  cause  of  Christian 
beneficence,  it  can  be  accomplished  very 
easily.  But  this  is  a  mistake.  Something 
more  than  one  or  two  eloquent  sermons  from 
the  pulpit  and  a  few  bold  dashes  of  the  pen 
will  be  found  necessary.  Not  so  easily  is 
the  force  of  long-established  habit  broken, 
and  a  chronic  indifference  to  duty  overcome. 
Still  the  path  to  certain  success  is  a  plain 
one.  Exhibit  to  the  Church  the  great 
motives  to  beneficence  in  all  their  grandeur 
and  power,  and  inspire  her  with  confidence 
by  pointing  out  to  her  the  true  method  of 
effort,  and  generous  responses  will  be  heard 
throughout  her  ranks. 

To  the  extent,  however,  that  method  in 
beneficence  has  been  submitted  to  the  judg- 
ment of  the  Church,  we  shall  leave  the  sub- 
ject  to  those  who  are  better  capable  of  advis- 
ing. But  we  shall  find  that  Revelation 
affords  us  much  clear  light  even  in  respect 
to  the  mode  of  operation.     It  distinctly  and 


16  THE   GREAT   QUESTION. 

repeatedly  enjoins  system  in  the  discharge 
of  this  duty ;  and,  if  we  mistake  not  its  teach- 
ings, it  authoritatively  furnishes  us  with 
certain  rules  of  action  which  are  of  general 
adaptation. 

Our  task  now  lies  plainly  before  us.  It 
is,  to  place  before  the  reader  the  Scriptural 
motives  to  Christian  beneficence.  But  this, 
as  we  have  seen,  is  not  a  beneficence  without 
system.  Christian  beneficence  and  system- 
atic beneficence  are  synonymous,  save  that 
the  former  term  is  the  more  specific.  Every 
Scriptural  motive  to  beneficence,  then,  is  a 
motive  to  systematic  beneficence.  Hence  a 
full  view  of  the  motives  to  Christian  benefi- 
cence requires  an  exhibition  of  the  efficient 
and  authoritative  system  by  which  it  is  dis- 
tinguished. He  only  is  entitled  to  a  repu- 
tation for  Christian  beneficence  whose  bene- 
factions, both  in  measure  and  manner,  accord 
with  the  standard  prescribed  in  the  Bible. 

The  various  motives  to  beneficence  differ 
so  immeasurably  in  strength,  that  at  first 
view  it  might  be  thought  by  some,  since  the 
weaker  appear  so  insignificant  in  comparison, 
that  it  would  be  better  to  direct  attention 
exclusively  to  the  stronger.  But  this,  how- 
ever skillfully  done,  would  be  to  present 
only  a  partial  and  incoherent  view  of  the 


TITE   SUBJECT   STATED.  17" 

subject.  Though  the  various  motives  spring 
from  distinct  sources,  they  are  exhibited  in 
a  symmetrical  plan  formed  by  infinite  wis- 
dom for  this  very  purpose.  Thus  we  have 
the  fullest  assurance  that  no  one  of  them  is 
superfluous.  Indeed,  no  one  can  be  seen  in 
all  its  force  if  isolated  from  the  rest.  Be- 
sides, the  divine  Author  of  them  all  is  also 
the  Architect  of  the  human  mind ;  and,  be- 
yond a  doubt,  he  has  exactly  suited  them  to 
its  wants.  Plainly,  then,  the  blended  influ- 
ence of  all  the  Scriptural  motives  to  benefl- 
cence  is  needed  to  inspire  us  with  a  zeal 
which,  both  in  nature  and  degree,  shall  be 
according  to  knowledge. 

We  enter  upon  our  task  thus  defined  with 
a  cheerful  confidence  that  our  labor  will  not 
be  in  vain.  Imperfect  its  performance  must 
be  we  know ;  but  it  cannot  be  otherwise  than 
that  the  heart  of  the  Christian  should  grow 
warm  in  the  contemplation  of  a  theme  which, 
from  every  point  of  view,  is  so  full  of  affini- 
ties with  his  renewed  nature.  We  shall  take 
for  granted  that  the  reader  would  have  us 
present  the  subject  plainly.  May  we  not 
also  take  for  granted  a  hearty  response?  Im- 
patient denunciation  we  do  not  approve.  It 
is  useless  and  unbecoming.  Prompt,  ener- 
getic, persevering  action  is  what  is  needed. 
2 


18  THE   GREAT    QUESTION. 

Ministers,  leaders,  stewards — all  who  are 
conscious  that  the  present  sacrifices  of  the 
Church  are  below  the  standard  of  duty,  and 
are  inadequate  to  meet  the  wants  of  the 
Christian  cause,  must  contribute  and  combine 
their  influence  to  heighten  her  zeal,  and  to 
secure  the  adoption  of  broader  and  more 
efficient  measures. 

But  let  us  not  forget  that  our  part  is  to  lead, 
not  to  drive.  First  of  all,  example  is  called 
for.  A  few  examples  the  Church  already  has 
before  her.  Among  the  brightest  of  these 
is  that  of  John  Wesley,  the  founder  of  Meth- 
odism. But  examples  are  still  the  great  want 
among  us.  Let  the  reader,  if  he  has  not 
already  done  so,  without  delay,  add  one  to 
the  number.  It  will  do  little  good  to  talk 
unless  we  act  up  to  our  convictions.  If  we 
would  see  the  Church  rise  to  the  true  stand- 
ard, we  must  first  rise  to  it  ourselves.  God 
has  ordained  that  zeal  shall  kindle  zeal ,  and 
that  we  may  all  have  a  perfect  example,  and 
one  embodying  the  highest  possible  motives, 
he  has  placed  his  own  beneficent  character 
before  us  for  imitation.  These  are  the  words 
of  the  great  Teacher:  "  Be  ye  therefore  mer- 
ciful [that  is,  Do  good  even  to  the  unthankful 
and  the  evil]  as  your  Father  also  is  merciful.' 


OBLIGATION   OF   GRATITUDE   TO   GOD.        19 


CHAPTEK  11. 

GENERAL  VIEW  OF  THE  MOTIVES  TO  BENPJFICENCE, 
AND  PARTICULARLY  OF  OUR  OBLIGATION  OF 
GRATITUDE  TO  GOD,  AS  EXHIBITED  EN"  THE 
GREAT  SYSTEM  OF  DIVINE  BENEFICENCE. 

In  the  command  to  be  merciful  as  our  heav- 
enly Father  is  merciful,  we  have,  in  general 
terms,  a  clear  and  full  statement  of  the 
Christian  duty  under  consideratiop,  and  at 
the  same  time  a  most  forcible  appeal  to  an 
obligation  of  gratitude.  God  calls  on  us  to 
be  beneficent  to  our  fellow-men  who  are  his 
own  creatures;  and,  as  the  standard  of  our 
beneficence,  and  the  measure  of  our  obliga- 
tion of  gratitude  to  comply,  he  refers  to  his  own 
beneficence,  of  which  we  are  all  objects. 
That  we  may  intelligently  view  this  obliga- 
tion, we  must,  of  course,  have  an  acquaint- 
ance with  the  leading  features  in  the  divine 
plan  of  beneficence.  Indeed,  the  divine 
plan  includes  all  our  beneficent  efforts,  and 
it  is  obvious  that  to  have  a  correct  view  of 
the  part  which  we  are  called  to  act,  we  must 
have  some  knowledge  of  the  whole  plan,  and 
especially  of  the  relation  which  our  particular 


20  THE   GEEAT   QTJESTION. 

part  sustains  to  the  whole.  Let  this,  then, 
engage  our  attention  in  the  present  chapter. 

"  God  is  love,"  is  the  comprehensive  de- 
claration of  the  inspired  volume.  This  is  not 
the  whole  of  theology,  but  it  is  its  sublimest 
truth.  Love  is  the  crowning,  perfecting 
glory  of  all  the  divine  attributes,  and  con- 
centrates them  all  upon  the  great  work  of 
beneficence — of  promoting  the  happiness  and 
welfare  of  created  beings. 

The  exhibitions  which  God  has  made  of 
his  love  are  worthy  of  himself.  The  very 
first  which  arrests  our  attention,  is  his  crea- 
tion of  man  in  his  own  image,  thereby  render- 
ing man  capable  of  this  attribute  of  love, 
which  shines  with  such  splendor  in  his  own 
character,  and  is  the  infinite  source  of  his 
own  happiness.  But  even  this,  wonderful 
as  it  is,  has  been  exceeded.  This  glorious 
wording  forth  of  God's  benevolent  disposition 
cost  no  sacrifice:  "He  spake  and  it  was 
done."  But  when  man  ungratefully  rebelled 
against  God,  and  incurred  his  righteous  dis- 
pleasure, then  was  divine  love  put  to  the 
severest  test.  Yet  it  was  equal  to  the  emer- 
gency. God  so  loved  man  that  he  spared 
not  his  own  Son,  but  sent  him  into  the  world 
to  die  as  his  ransom,  and  thus  avert  the 
sword  of  justice  from  the  criminal.     Such 


OBLIGATION   OF   GRATITUDE   TO   GOD.        21 

is  the  expense  at  whicli  he  satisfied  the 
inflexible  demands  of  his  holy  law,  that 
he  might  reach  forth  the  omnipotent  arm 
of  his  beneficence,  and  lift  the  miserable 
culprit  from  the  depth  of  his  degradation  to 
his  own  bosom,  and  receive  him  again  as  a 
child. 

In  comparison  with  these  manifestations 
of  beneficence,  all  earthly  blessings  seem 
very  insignificant.  Viewed  in  themselves 
they  are  so.  But  earthly  blessings  are  in- 
tended as  a  means,  not  as  an  end.  They 
are  only  instrumental.  It  is  the  power  of 
love  possessed  by  man — God's  image  in  his 
nature — which  renders  them  valuable  to 
him.  They  are  a  part  of  a  grand  scheme — 
the  divine  system  of  beneficence. 

Another  part  of  this  systetn  is  found  in 
the  endearing  i-elations  which  mankind  are 
permitted  to  sustain,  as  members  of  families, 
as  neighbors,  as  citizens,  as  a  great  brother- 
hood embracing  the  entire  human  race. 
These  relations  have  been  instituted,  that 
man's  native  power  of  love  may  find  ex- 
pression and  expansion  in  loving  his  fellow- 
man  ;  and  this  earth,  filled  to  profusion 
with  temporal  blessings,  has  been  lent  to 
him  in  order  to  furnish  him  with  the  requisite 
resources  for  acting  out  his  love  for  his  race — 


22  THE   GREAT   QUESTION. 

of  being  beneficent  as  well  as  benevolent — d 
doing  good  to  his  brother-man  as  well  as 
wishing  him  good. 

In  carrying  out  this  great  system  of  benef- 
icence, the  Creator  has  so  constituted  man 
that  he  needs  the  aid  and  sympathy  of  his 
fellows,  and  that  a  share  in  the  good  things 
of  the  earth  is  essential  to  his  present  life 
and  happiness,  and  may  be  promotive  of  all 
his  interests  ;  and  he  has  endowed  liim  with 
possessory  feelings,  by  virtue  of  which  he 
may  acquire  such  a  title  to  certain  of  these 
earthly  blessings  as  that  he  may  justly  regard 
them  as  his  in  a  sense  in  which  they  are  not 
his  neighbors.  He  may  have  something 
which  he  can  call  his  own,  and  which  from 
the  motive  of  benevolence  he  can  appropriate 
according  to  his  own  free  choice  in  doing 
good  to  others. 

Man  now  appears  before  us  a  being  capa- 
ble of  acting  the  part  of  a  true  benefactor,  of 
being  merciful  in  some  degree  as  his  Father 
in  heaven  is  merciful;  and  we  have  already 
seen  that  the  facts  which  constitute  him 
such  enter  into  the  scheme  of  systematic 
beneficence  of  which  God  is  the  author. 
As  yet,  however,  we  have  only  taken  the 
narrowest  and  least  attractive  view  of  this 
glorious  scheme.     Not  to  the  relief  of  physi- 


OBLIGATION    OF    GRATITUDE   TO    GOD.         23 

cal  suffering,  and  the  promotion  of  temporal 
happiness  has  the  sphere  of  human  benef- 
icence been  limited.  In  the  plan  of  infinite 
love  for  accomplishing  the  salvation  of  this  fall- 
en, sinful  world,  man  has  been  assigned  a  part 
— the  only  part  which  he  is  capable  of  acting. 
Man  could  not  satisfy  the  claims  of  insulted 
justice.  This  the  infinite  Son  of  God  alone 
could  do  by  the  shedding  of  his  own 
precious  blood.  Instantly  he  responded  to 
the  call  of  mercy,  and  pledged  himself  to 
make  the  sacrifice  when  the  fullness  of  time 
should  come.  Man  could  not  apply  the 
atoning  blood,  and  change  the  heart  of 
his  brother.  This  required  the  omnipotent 
energies  of  the  Holy  Spirit.  Immediately 
they  were  in  exercise  for  this  obj  ect.  Man's 
mind  was  too  dark,  unaided,  to  unfold  the 
wondrous  scheme  of  redemption.  God 
spake  himself,  first  by  Moses  and  the  proph- 
ets, partially,  as  best  suited  his  gracious 
purposes ;  afterward  he  became  incarnate, 
fulfilled  the  promise,  himself  set  forth  the 
truth  in  its  fullness,  laid  the  foundation  of 
his  Church,  and  commissioned  a  little  band 
of  faithful  followers  to  preach  to  others  the 
glad  tidings  which  they  had  received  from 
his  own  lips.  The  words  of  the  commission, 
spoken  after  he  had  finished  his  work  upon 


24  THE   GREAT   QUESTION. 

the  earth,  and  just  before  lie  reascended  to 
heaven,  are  these :  "  Go  ye  into  all  the 
world,  and  preach  the  Gospel  to  every 
creature."  This  is  the  part  assigned  to 
man,  to  spread  the  Gospel  of  Christ,  which 
is  the  power  of  God  unto  salvation  to  every 
one  that  believeth.  This  is  the  field  which 
God  has  opened  for  the  exercise  and  culti- 
vation of  benevolence  in  the  heart  of  his 
creature  man.  An  immortality  of  blessed- 
ness and  honor  in  behalf  of  his  brother-man, 
is  one  of  the  motives  by  which  it  is  intensi- 
fied and  exalted.  Here  is  just  the  work 
which  man  needs ;  for  it  is  adapted  to  stir 
the  deepest  sympathies  of  his  heart,  and  to 
call  forth  the  highest  capabilities  of  his 
mind. 

But  to  the  grandest  feature  in  this  divine 
system  of  beneficence  we  have  not  yet 
alluded.  "The  first  and  great  command- 
ment is  this.  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind.  And  the 
second  is  like  unto  it,  namely  this.  Thou 
shalt  love  thy  neighbor  as  thyself.  On 
these  two  commandments  hang  all  the  law 
and  the  prophets."  It  follows  that  their  ob- 
servance is  at  the  same  time  man's  highest 
duty  and  greatest  privilege.     It  is  the  estab 


OBLIGATION   OF   GRATITUDE   TO   GOD.        25 

lishment  of  the  kingdom  of  God  in  his 
heart,  which  is  "  righteousness,  and  peace, 
and  joy  in  the  Holy  Ghost." 

We  have  thus  far  viewed  the  system 
which  we  are  contemplating  in  its  relation 
to  the  second  of  these  commandments.  But 
every  part  of  it  is  also  designed  and  adapted 
to  secure  obedience  to  the  first,  to  call  forth 
supreme  love  to  God  from  the  heart  by 
bringing  man  into  the  closest  union  with 
him.  Has  God  created  man  in  his  own 
image  ?  He  could  not  have  placed  him  in 
a  more  endearing  natural  relation  to  him- 
self. Has  he  redeemed  man  from  the 
misery  and  degradation  of  his  fall  by  the 
sacrifice  of  his  only-begotten  son,  and 
thereby  made  him  an  heir  of  heaven  ?  By 
no  other  means  could  he  have  manifested 
such  love  for  him  and  placed  him  under 
such  obligations  to  himself.  Are  there 
numerous  wants  in  the  nature  of  man  ?  The 
beneficent  Creator  has  himself  placed  them 
there,  that  he  may  bless  him  in  supplying 
them.  Has  he  instituted  such  relations 
among  men  that  they  are  capable  of  loving 
each  other?  He  himself  sustains  an  infi- 
nitely nearer  relation  to  these  our  neighboi*s 
and  brethren  and  children  than  we  do,  and 
he  loves  them  all  infinitely  more  than  it  is 


26  THE   GREAT   QUESTION. 

possible  for  us  to  love  them.  Have  we  the 
word  of  eternal  life  which,  we  can  give 
them?  He  gave  us  this  word,  he  kindled 
in  our  hearts  a  desire  to  bestow  it  upon 
others,  and  he  saves  by  means  of  it.  Does 
he  require  us  to  give  liberally  of  our  posses- 
sions for  the  relief  of  the  poor  and  the  sup- 
port of  religion  ?  The  poor  are  his,  and  the 
cause  of  religion  is  his,  and  it  is  he  who  has 
made  us  possessors,  and  bestowed  upon  us 
all  that  we  have.  Every  good  thing  upon 
earth  was  placed  here  by  his  bountiful  hand 
as  an  expression  of  his  love.  May  we  be 
laborers  together  in  the  work  of  saving  our 
fellow-men?  This  is  God's  work;  he  has 
appointed  us  to  it ;  our  fellow-men  belong  to 
him,  and  it  is  as  his  laborers,  that  we  may 
be  instrumental  in  their  salvation.  He  does 
not  assist  us  in  saving  others  dear  to  us,  but 
in  whom  he  has  no  interest;  but  he  allies 
us  to  himself  in  saving  those  who  are  the 
workmanship  of  his  own  hands,  who  were 
created  in  his  own  image,  and  whom  his 
own  blood  has  ransomed. 

This  beneficent  scheme  has  not  been  pro- 
vided for  a  favored  few  who  are  endowed 
with  superior  gifts  and  abundant  wealth.  It 
is  true,  only  a  limited  number  are  called 
directly  to  the  work  of  preaching  the  Gos- 


OBLIGATION   OF   GRATITUDE   TO    GOD.        2T 

pel,  and  some  are  very  poor ;  yet  every  one 
has  his  station  of  duty  in  the  accomplish- 
ment of  the  great  work.  All  may  and 
ought  to  be  living  witnesses  for  the  truth' — 
"  a  peculiar  people,  zealous  of  good  works." 
Besides,  the  poor  with  rare  exceptions  can 
give  something.  If  it  costs  them  greater 
self-denial  than  it  would  if  they  were  rich, 
so  much  the  greater  is  the  profit  which  they 
derive  ;  for  so  much  the  more  does  it  take 
them  out  of  self,  and  contribute  to  the  cul- 
tivation of  a  benevolent  disposition.  If  there 
be  those  who  are  absolutely  destitute  of 
money,  or  of  means  to  obtain  it,  even  they 
will  find  opportunities  to  sacrifice  to  promote 
the  happiness  of  their  fellow-men  and  the 
glory  of  God ;  and  their  struggling  desires  to 
aid  in  extendins:  the  Redeemer's  kingdom  in 
the  earth  may  do  more  to  expand  their  hearts 
than  would  the  privilege  of  giving  largely  if 
they  were  rich. 

But  the  number  in  Christendom  is  very 
small  who  cannot  give  something.  Let  the 
poor  remember  that  the  smallest  sums,  given 
in  sincerity  and  cheerfulness,  are  no  less  ac- 
ceptable to  God  than  are  the  thousands  cast 
into  his  treasury  by  the  rich.  "Who  has 
never  been  the  possessor  of  a  sum  equal  to 
two  mites  ?    Yet  our  Lord  regarded  the  two 


28  THE   GREAT   QrESTION. 

mites  of  the  poor  widow  as  a  greater  contri- 
bution than  the  aggregate  of  all  the  large 
sums  which  the  rich  brought  of  their  abund- 
ance. He  estimat-ed  not  by  the  bulk  or  qual- 
ity of  the  coin,  but  by  the  greatness  and  purity 
of  the  motive,  as  determined  by  the  sacrifice 
made.  It  is,  however,  quite  probable  that 
the  real  sacrifice  not  only  measures  the  moral 
act  of  the  contribution,  but  that  in  a  great 
degree  it  measures  also  the  magnitude  of  the 
results.  The  eye  of  man  could  not  follow 
the  widow's  two  mites  in  their  direct  influ- 
ence as  a  benevolent  contribution.  Mingled 
with  the  thousands  in  the  treasury,  like  the 
waters  which  the  little  stream  pours  into  the 
ocean,  they  were  instantly  lost  to  human 
vision..  But  they  were  not  lost  to  the  om- 
niscient eye  of  the  great  Benefactor.  This 
small  contribution  was  genuine,  and  was 
doubtless  taken  under  his  special  care.  It 
then  became  so  much  capital  for  the  promo- 
tion of  benevolence  at  compound  interest 
forever.  The  little  rill  which  there  had  its 
source,  diffused  so  as  to  flow  in  a  thousand 
directions,  may  by  this  time  have  contribut- 
ed a  fertilizing  influence  to  the  interests  of 
humanity  in  all  lands. 

But  there  is  a  more  important  aspect  to 
the  poor   widow's   contribution.     Who  can 


OBLIGATION   OF   GRATITUDE  TO   GOD.        29 

estimal^s  the  good  resulting  from  her  exam- 
ple as  a  rebuke  to  selfishness,  and  an  encour- 
agement to  those  who  have  hearts  to  do,  but, 
like  herself,  are  poor.  That  little  star  of  in- 
fluence which  rose  in  Judea  more  than  eight- 
een centuries  ago,  and  at  first  shed  only  a 
few  faint  beams  through  a  dense  fog  of  un- 
belief upon  a  small  number  of  minds,  has 
from  that  time  to  the  present  been  slowly 
and  steadily  rising,  each  succeeding  year 
shining  upon  increasing  numbers,  and  with 
an  intenser  radiance,  and  will  continue  to 
rise,  and  to  enlarge  its  sphere,  and  to  increase 
its  brilliancy  until,  unobstructed,  it  shall  pour 
its  vertical  rays  upon  all  the  inhabitants  of 
the  earth.  I^or  will  it  ever  perish ;  for 
when  time  is  no  more,  fixed  in  the  bright 
firmament  of  the  heavenly  paradise,  it  will 
shine  with  eternal  splendor.  Thus  the  poor, 
as  well  as  the  rich,  may  share  in  the  luxury 
of  helping  to  give  the  word  of  life  to  their 
perishing  fellow-men.  All  who  have  hearts 
to  do  so  may  aid  in  sending  streams  of  be- 
neficence to  earth's  remotest  bounds,  which 
will  flow  on  with  increasing  power  for  ever- 
more. 

But  let  not  the  force  of  this  system  be 
neutralized  as  an  exhibition  of  divine  love 
by  the  absurd  notion  that  God  is  in  any  degree 


30  THE   GREAT   QUESTION. 

dependent  upon  man.  He  conld  speak  the 
word,  and  every  son  of  poverty  would  be 
rich  ;  all  the  blind  would  receive  sight ;  all 
the  lame  would  leap  for  joy ;  and  all  the 
sick,  in  perfected  health  and  vigor,  would  rise, 
take  up  their  beds,  and  walk.  He  might 
have  made  angels  the  embassadors  of  his 
truth;  he  might  have  caused  every  breeze 
to  proclaim  it ;  he  might  have  impressed  it 
upon  every  leaf  of  the  forest,  upon  every 
flower  of  the  field,  and  upon  every  spire  of 
grass,  and  have  written  it  in  characters  of  fire 
upon  heaven's  maj  estic  arch  ;  or,  discarding 
all  such  instrumentalities,  he  could  himself 
address  it  to  every  man  in  an  audible  voice. 
The  true  explanation  of  the  matter  is  this : 
Man  must  have  a  work  to  do  in  order  that 
life  may  be  a  blessing,  and  the  real  value  of 
life  to  him  is  determined  by  the  character  of 
the  work  in  which  he  is  employed.  With- 
out some  sphere  of  action,  the  powers  of  an 
archangel  would  be  a  useless,  unconscious  pos- 
session. Man  could  not  be  benevolent  like 
his  Creator,  whose  image  he  bears,  unless 
some  object  of  benevolence  were  placed  be- 
fore him.  He  could  not  be  beneficent  if  the 
necessary  resources  were  not  furnished  him; 
nor  could  he,  in  the  highest  sense,  love 
with  all  the  heart,  except  he  were  brought 


OBLIGATION   OF   GRATITUDE  TO   GOD.        81 

into  union  with  a  being  worthy  of  such 
love.  How  perfectly  has  this  great  want 
been  met.  That  man  may  have  an  object  of 
benevolence,  he  has  been  made  his  brother's 
keeper ;  that  he  may  have  the  means  with 
which  to  do  good  to  his  brother,  this  earth 
has  been  formed  and  fitted  up  as  a  great 
almonry  of  its  benevolent  Creator,  and  man 
has  been  appointed  his  almoner  to  distribute 
the  blessings  with  which  it  abounds ;  that 
man  may  love  supremely,  God,  whose  infinite 
nature  is  love,  after  placing  him  under 
every  other  possible  obligation,  has  taken 
him  into  union  with  himself.  In  the  pleni- 
tude of  his  love  he  has  planned  and  perfect- 
ed the  great  system  of  beneficence  which  we 
have  been  contemplating — a  system  in  all 
respects  on  a  scale  of  grandeur  which  the 
infinite  Mind  alone  could  devise — that  man, 
whom  he  has  created  in  his  own  image,  may 
also  be  like  him  in  his  character  and  con- 
duct, and  may  be  a  partaker  with  him  of  the 
blessedness  of  beneficence. 

Such  is  the  scheme  of  systematic  benefi- 
cence formed  by  the  divine  Benefactor  in 
our  behalf — such  is  the  standard  of  Christian 
beneficence,  and  so  great  is  our  obligation 
of  gratitude  to  conform  to  it:  Freely,  lib- 
erally,   and    systematically,   our    heavenly 


32  THE   GREAT   QTJESTION. 

Father  gives  to  us ;  so  ought  we  to  give  to 
others.  "We  know  the  grace  of  our  Lord 
Jesus  Christ,  that  though  he  was  rich,  yet 
for  our  sakes  he  became  poor,  that  we 
through  his  poverty  might  be  rich."  So 
ought  we  cheerfully  to  give  all  which  is  re- 
quired, though  it  be  all  we  have,  that  our 
poor,  benighted,  perishing  brethren  may  be- 
come rich  in  the  Christian  faith.  "  Hereby 
perceive  we  the  love  of  God,  because  he  laid 
down  his  life  for  us ;  and  we  ought  (to  be 
willing  even)  to  lay  down  our  lives  for  the 
brethren." 

It  is  impossible  to  conceive  a  greater  love 
than  God  has  shown  us.  He  has  done 
all  which  he  can  do  for  our  good.  He  even 
appeals  to  us,  resting  the  integrity  of  his 
throne  and  his  cl^im  to  our  hearts  upon  our 
candid  decision,  whether  he  has  left  any- 
thing undone  which  our  highest  interests 
demanded.  "  Judge,  I  pray  you,"  says  he, 
"  between  me  and  my  vineyard.  What 
could  have  been  done  more  to  my  vineyard 
that  I  have  not  done  in  it  ?"  So  ought  we, 
as  a  grateful  return  to  God  for  his  love  and 
faithfulness  to  us,  to  the  extent  of  our  ability, 
to  do  good  in  every  possible  way  to  all  those 
of  his  creatures  of  whose  welfare  he  has  in 
any  respect  made  us  keepers. 


OBLIGATION  OF  GRATITUDE  TO  GOD.         33 

We  cannot  express  our  gratitude  bj  be- 
stowing any  favor  directly  upon  our  Lord, 
for  he  himself  is  the  giver  of  all.  Therefore 
he  points  us  to  his  poor,  oppressed,  and  be- 
nighted, and  assures  us  that  he  accepts  good 
done  even  to  the  least  of  them  all  as  done 
to  himself.  "  Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren, 
ye  have  done  it  unto  me." 

But  this  survey  of  the  divine  system  of 
beneficence,  while  it  exhibits  in  the  clearest 
light  our  indebtedness  to  God,  and  thus  sets 
vividly  before  us  one  powerful  motive  to 
effort,  also  presents  to  us  a  general  view  of 
our  whole  subject.  Pointing  out  to  us  our 
relation  to  this  divine  system,  it  advanta- 
geously discovers  to  us  the  complete  system 
of  motives  with  which  Providence  has  fur- 
nished us,  presented  in  a  threefold  view : 
1.  Of  our  relations  to  God  ;  2.  Of  our  rela- 
tions to  the  world  ;  3.  Of  our  own  interests. 
The  intelligent  reader  will  observe  that, 
following  this  natural  arrangement,  the  pres- 
ent and  the  next  eight  chapters  urge  upon 
us  the  claims  of  God ;  the  three  next  follow- 
ing— the  eleventh,  twelfth,  and  thirteenth — 
the  claims  of  the  world ;  and  that  the  last 
two  chapters  appeal  to  our  own  interests. 
3 


34  THE   GREAT  QUESTION. 


CHAPTEK  ni. 

BENEFICENCE  A  RELIGIOUS  DUTY. 

From  the  general  view  taken  in  tlie  preced- 
ing chapter,  it  is  now  plain  that  our  subject, 
far  from  being  dry  and  speculative,  is  one 
full  of  interest  to  every  Christian.  'No  sub- 
ject is  of  a  nature  to  bring  us  more  con- 
sciously into  the  preseoce  of  God,  to  exhibit 
to  our  minds  brighter  and  more  refreshing 
views  of  his  character,  and  to  stir  the  soul 
with  deeper  and  holier  emotions.  Indeed, 
to  have  God  in  all  our  thoughts  is  the  great 
essential  to  an  understanding  and  apprecia- 
tion of  every  part  of  this  subject.  Kone  of 
the  motives  which  it  presents  to  us  can  be 
seen  in  all  their  greatness  unless  they  are 
illumined  by  his  radiant  presence  ;  nor  can 
they  be  felt  in  all  their  power  except  they 
be  accompanied  by  his  sovereign  voice.  In 
describing  the  system  of  divine  beneficence 
we  have  specially  aimed  to  meet  the  former 
want.  To  meet  the  latter  we  appeal  now  to 
the  stern  motive  of  religious  duty.  God 
speaks  to  us  not  only  as  a  Benefactor  appeal- 


BENEFICENCE   A  RELIGIOUS  DUTY.  35 

ing  to  US  as  objects  of  liis  love,  but  from  his 
peerless  throne  he  addresses  us  as  subjects 
of  his  rightful  authority.  Some  have  earn- 
estly and  reverently  listened  to  his  voice, 
and  have  responded  with  the  promptness 
and  cheerfulness  of  affectionate  and  loyal 
subjects.  Comparatively  speaking,  however, 
we  have  reason  to  fear  that  the  number  is 
small,  even  of  those  who  bear  the  Christian 
name,  and  love  the  Christian  cause. 

There  is,  indeed,  generally  a  radical  de- 
ficiency in  the  sentiment  of  the  Church  on 
this  subject.  Some,  even,  who  unquestiona- 
bly intend  to  do  what  they  are  convinced 
God  requires  of  them,  appear  to  regard  con- 
tributions for  charitable  and  religious  pur- 
poses as  so  absolutely  excluded  from  the  list 
of  duties  as  to  be  almost  supererogatory.  To 
pay  their  honest  debts  they  would  readily 
and  cheerfully  yield  up  every  farthing,  and 
make  every  exertion  in  their  power;  but  in 
respect  to  the  residue  of  their  property,  and 
their  services  after  meeting  the  just  claims 
of  their  creditors,  they  think  they  have  the 
exclusive  right  to  do  as  they  please.  But  is 
this  so?  Has  God  no  right  to  our  property? 
Is  there  a  limit  to  his  authority  over  us? 
These  pointed  questions  at  once  reveal  a 
palpable  inconsistency  in  this  sentiment  of 


36  THE   GREAT   QUESTION. 

irresponsibleness  in  respect  to  our  posses- 
sions. We  can  no  more  escape  an  imperious 
obligation,  as  we  have  "  opportunity  to  do  good 
unto  all  men,"  "  to  be  rich  in  good  works, 
ready  to  distribute,"  than  we  can  annihilate 
ourselves  as  moral  beings.  No  duty  is  en- 
joined in  the  Bible  with  greater  distinctness 
than  this,  and  scarcely  any  with  greater  fre- 
quency. 

But  we  are  not  debating  this  subject  with 
the  Christian  reader.  We  address  with 
great  confidence,  especially  those  who  are 
accustomed  to  respond  promptly  to  the  dic- 
tates of  duty.  We  like  to  deal  with  such 
persons.  If  we  are  faithful  to  set  duty  before 
them,  we  can  calculate  what  to  depend  upon 
from  them.  To  them,  at  least,  truth  is  suf- 
ficient. An  attentive  review  of  the  subject 
cannot  fail  of  leading  them  to  the  earnest 
conviction  that  beneficence  is  a  duty  as 
justly  and  sacredly  enjoined  upon  them  by 
the  infinite  Sovereign  as  is  any  precept  of 
the  decalogue. 

But  the  writer  ought  to  be  candid  as  well 
as  the  reader,  and  this  he  will  endeavor  to 
remember.  We  freely  admit  that  each  man 
has  a  natural  right  to  that  of  which  he  has 
honestly  become  the  possessor.  'No  other 
man,  however  extreme  may  be  his  destitu- 


BENEFICENCE   A   RELIGIOUS   DUTY.  37 

tion,  can,  without  incurring  the  guilt  of 
theft,  take  the  smallest  portion  of  it  against 
his  consent ;  nor  is  it  the  province  of  any 
other  man  to  dictate  to  him  how  he  shall 
appropriate  it.  We  admit  further,  that  the 
common  sweeping  assumption  that  man 
holds  his  property  only  as  a  steward  needs 
qualification.  Every  one  instinctively  per- 
ceives an  impropriety,  if  he  does  not  detect 
a  fallacy  in  it.  By  endowing  us  with  pos- 
sessory feelings,  the  Creator  has  himself  given 
us  such  a  title  to  the  property  which  he  has 
entrusted  to  us  that  we  properly  feel  that 
there  is  a  sense  in  which  it  is  ours  ;  but  this 
is  not  the  case  with  mere  stewards.  If  we 
give  a  dollar  to  relieve  a  suffering  neighbor, 
it  is  an  expression  of  our  own  benevolence. 
We  justly  feel  tliat  it  is  a  voluntary  gift  on  our 
part,  and  the  receiver  recognizing  it  as  such, 
returns  to  us  an  expression  of  gratitude. 
Now  if  we  were  mere  stewards,  though  we 
might  be  conscious  of  having  faithfully  dis- 
charged a  trust,  we  could  not,  in  any  sense, 
feel  that  we  had  acted  benevolently  :  and  the 
receiver,  instead  of  thanking  us,  would  only 
request  us  to  express  his  thanks  to  our  em- 
ployer. 

But  while  we  readily  grant  that,  in  a  dis- 
tinct sense,  man  holds  his  property  as  a  pos- 


38  THE   GEEAT   QUESTION. 

sessor,  it  is  none  the  less  true  that  he  holds  it 
as  a  steward  of  God,  and  as  strictly  as 
though  he  were  only  a  steward.  That  man 
is  a  possessor  is  a  matter  of  universal  expe- 
rience. Revelation  does  not,  as  some  seem 
to  suppose,  contradict  this.  On  the  contrary, 
it  constantly  recognizes  man  as  a  possessor; 
but  it  also  teaches,  that  in  addition  to  this,  he 
is  a  steward  of  God,  and  that  not  only  over 
his  property,  but  equally  in  respect  to  every 
endowment  of  body  and  mind.  "  Who  then 
is  a  faithful  and  wise  servant,  whom  his 
Lord  hath  made  ruler  over  his  household,  to 
give  them  meat  in  due  season?  Blessed  is 
that  servant  whom  his  Lord  when  he  cometh 
shall  find  so  doing."  "The  kingdom  of 
heaven  is  as  a  man  traveling  into  a  far  coun- 
try, who  called  his  own  servants,  and  deliv- 
ered unto  them  his  goods.  And  unto  one  he 
gave  five  talents,  to  another  two,  and  to  anoth- 
er one  ;  to  every  man  according  to  his  several 
ability  ;  and  straightway  took  his  journey." 
"  Let  a  man  so  account  of  us  as  of  the  min- 
isters of  Christ,  and  stewards  of  the  myster- 
ies of  God.  Moreover,  it  is  required  in 
stewards  that  a  man  be  found  faithful." 

This  twofold  relation  which  man  sustains 
to  his  property  has  a  high  practical  import- 
ance.    Its  recognition   is   indispensable   to 


BENEFICENCE   A   RELIGIOUS    DUTF.  39 

clear  the  subject  of  the  vagueness  which 
hangs  around  it,  and  to  call  into  lively  exer- 
cise the  benevolent  affections,  and  give  to 
their  action  the  vigor,  and  constancy,  and 
propriety  of  moral  principle.  To  degrade 
man  to  a  mere  steward  would  be  to  dry  up 
the  fountain  of  compassion  in  his  heart,  and 
render  him  incapable  of  beneficence  ;  for 
"  the  very  nature  of  this  virtue  is  to  do  good 
freely  and  willingly  with  its  own."  Besides, 
man's  trust  and  consequent  responsibility 
would  then  be  comparatively  small.  He  is 
more  emphatically  a  steward  because  he  is  a 
possessor.  Even  his  title  to  his  property  is 
in  the  handwriting  of  God,  and  it  is  subor- 
dinate to  his  absolute  and  eternal  claim 
upon  it,  and  is  held  on  condition  of  faith- 
fulness. It  has  been  conferred  for  the 
purpose  of  qualifying  man  for  his  high  re- 
sponsibility as  his  brother's  keeper;  and  with 
the  gracious  design,  by  giving  dignity  to  the 
trust  and  enlarging  his  moral  freedom,  to 
enable  him  to  profit  the  more  by  his  stew- 
ardship. 

Thus  we  perceive  that  the  fact  that  we 
have  a  right  to  our  property — that  we  are 
possessors  as  well  as  stewards — renders  us 
capable  of  sacrifices  for  the  good  of  others, 
and  of  the  duty  of  offering  them  freely  and 


40  THE   GEEAT   QUESTION. 

liberally,  enjoined  upon  us  by  tbe  Most 
High.  While  then  we  have  not  the  exclusive 
right  to  do  as  we  please  with  our  property 
and  our  services,  we  must  take  the  entire 
responsibility  of  applying  both  as  stewards 
of  God.  "  As  every  man  hath  received  the 
gift,  even  so  minister  the  same  one  to  another, 
as  good  stewards  of  the  manifold  grace  of 
God." 

Let  it  be  specially  observed  that  benefi- 
cence is  uniformly  enjoined  as  strictly  a 
religious  duty.  It  is  obvious,  from  the  teach- 
ings of  Scripture,  that  the  primary  design  of 
God  in  requiring  sacrifices  of  property  is 
not  the  relief  of  the  sufi'ering.  If  this  were 
the  only  object,  he  could  easily  accomplish 
it  immediately  without  any  of  our  assistance. 
But  his  gracious  design  is  our  own  moral 
improvement,  by  constantly  reminding  us  of 
our  absolute  dependence  upon  him  for  every 
blessing,  by  awakening  gratitude  in  our 
hearts  for  his  goodness,  and  by  cultivating 
in  us  a  spirit  of  benevolence  and  of  self-denial. 
The  sacrifices  required  under  the  ancient  dis- 
pensations had  reference  also  to  man's  guilt. 
These  have  been  superseded  by  the  great 
sacrifice  of  the  Lamb  of  God.  But  the 
Christian,  as  well  as  the  Jew,  is  required  to 
bring  his  offerings  to  the  Lord.    Their  relig- 


BENEFICENCE   A   RELIGIOUS    DUTY,  41 

ious  nature  remains  unchanged.  The  pur- 
pose to  which  they  should  be  appropriated 
is  a  secondary  consideration,  depending  upon 
the  time  and  the  circumstances. 

This  is  sometimes  strangely  overlooked  by 
Christians.  How  often  is  the  missionary 
appeal  addressed  almost  exclusively  to  the 
sympathies,  and  how  often  do  we  hear 
prayers  the  chief  aim  of  which  seems  to  be 
to  convert  God  to  the  sinner.  It  seems  to 
be  forgotten  that  God  feels  any  interest  in 
the  welfare  of  the  fallen  sons  of  Adam  ; 
that  their  salvation  is  his  own  cause  ;  that 
"  he  so  loved  the  world  that  he  gave  his 
only-begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  ever- 
lasting life."  All  the  love  which  the  hearts 
of  men  and  angels  can  contain,  is  infinitely 
less  than  that  which  God  has  manifested 
toward  every  individual  of  the  human  race. 
It  does  not  become  us,  then,  to  absorb  our- 
selves in  mere  sympathy  with  our  fellow- 
men,  and  to  pray  for  them  as  though  we 
were  mediators  before  God  in  their  behalf. 
We  ought,  indeed,  to  sympathize  with  them, 
but  not  as  though  we  alone  cared  for  their 
souls.  All  such  sympathy  is  blind,  frenzied, 
and  powerless  for  good.  ISTor  have  we  a 
right  to  expect  that  efforts  prompted  by  it 


42  THE   GREAT   QUESTION. 

will  be  attended  bj  mucli  success,  for  the 
twofold  reason  that  they  are  themselves  un- 
natural, and  that  the  motive  is  essentially 
defective.  If  we  would  secure  the  blessing 
of  God  upon  our  labors,  we  must  labor  in  his 
service,  and  our  prayer  must  be  that  he  will 
glorify  his  own  name  in  the  use  of  our  labors. 
The  following  are  a  few  of  the  many  pas- 
sages which  express  the  religious  nature  of 
this  duty.  "  Is  not  this  the  fast  that  I  have 
chosen  ?  to  loose  the  bands  of  wickedness, 
to  undo  the  heavy  burdens,  and  to  let  the 
oppressed  go  free,  and  that  ye  break  every 
yoke?  Is  it  not  to  deal  thy  bread  to  the 
hungry,  and  that  thou  bring  the  poor  that 
are  cast  out  to  thy  house  ?  when  thou  seest 
the  naked  that  thou  cover  him ;  and  that 
thou  hide  not  thyself  from  thine  own  flesh ! " 
''Then  shall  the  king  say  to  them  on  his 
right  hand.  Come  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world :  for  ...  I  was 
sick,  and  ye  visited  me :  I  was  in  prison, 
and  ye  came  unto  me."  "  As  ye  abound  in 
everything,  in  faith,  and  utterance,  and 
knowledge,  and  in  all  diligence,  and  in 
your  love  to  us,  see  that  ye  abound  in  this 
grace  also."  "  For  the  administration  of 
this  service  not  only  supplieth  the  want  of 


BENEFICENCE   A    RELIGIOUS   DUTY.  43 

tlie  saints,  but  is  abundant  also  by  many 
thanksgivings  unto  God."  "  Every  man 
according  as  he  purposeth  in  his  heart,  so 
let  him  give :  not  grudgingly,  or  of  necessi- 
ty ;  for  God  loveth  a  cheerful  giver."  "  I 
am  full,  having  received  of  Epaphroditus  the 
things  which  were  sent  from  you,  an  odor 
of  a  sweet  smell,  a  sacrifice  acceptable,  well 
pleasing  to  God."  "For  God  is  not  unright- 
eous to  forget  your  work  and  labor  of  love 
which  ye  have  showed  toward  his  name,  in 
that  ye  have  ministered  to  the  saints,  and 
do  minister."  "  But  to  do  good  and  to  com- 
municate forget  not :  for  with  such  sacrifices 
God  is  well  pleased."  "  Pure  religion  and 
undefiled  before  God  and  the  Father  is  this, 
To  visit  the  fatherless  and  widows  in  their 
afiliction,  and  to  keep  himself  unspotted  from 
the  world." 

Thus  our  subject,  in  the  outset,  appeals  to 
the  most  powerful  of  all  motives — that  of  re- 
ligious obligation.  But  this  motive  is  also 
the  broadest  and  most  definite  in  its  applica- 
tion. God  has  presented  to  us  the  proper 
objects  of  beneficence.  He  has  enjoined 
liberality  in  their  support,  and  he  has  pre- 
scribed system  in  our  efforts.  These  re- 
quirements will  receive  attention  in  subse- 
quent chapters. 


M  THE   GREAT   QUESTION. 


CHAPTER  lY. 

THE   PKESCRIBED   OBJECTS   OF   BENEFICENCE. 

To  determine  the  proper  objects  of  benef- 
icence we  appeal  again  "  to  the  law  and  to 
the  testimony."  Here  we  find  that  with 
equal  distinctness  we  are  required  to  con- 
tribute to  the  relief  of  the  poor  and  the 
support  of  religion.  Under  the  Mosaic  dis- 
pensation the  laws  were  specific  in  respect 
to  both  these  objects  ;  and  these  aflford  us 
an  unequivocal  index  to  duties  imperiously 
devolving  upon  us,  similar  to  those  w*hich 
they  originally  pointed  out  to  the  Jews. 

But  these  duties  are  also  inculcated  in  the 
plainest  manner  in  every  part  of  the  Bible. 
And  let  it  be  particularly  observed  that 
they  are  not  limited  to  mere  pecuniary 
sacrifices.  'No  one  can  discharge  his  full 
responsibility  by  giving  his  part  when  called 
upon.  If  all  should  stop  with  this  the 
whole  matter  would  be  universally  neglect- 
ed. Besides,  real  sacrifices  are  required  ; 
but  in  many  cases  mere  giving  cai-i  scarcely 
be  regarded  as  a  sacrifice.  To  this  earnest 
personal  effort  should  be  added,  though  to  a 


PEESCKIBED    OBJECTS    OF    BENEFICENCE.     45 

considerable  extent  the  mode  of  effort  must 
be  determined  by  the  particular  stations  of 
duty  which  we  are  called  to  occupy.  No 
matter,  however,  what  the  station  may  be,  the 
word  of  God  requires  beneficence  in  the  full 
import  of  the  term.  Let  us  first  consider — 
The  duty  of  heneficence  to  the  poor.  "  K 
thy  brother  be  waxen  poor,  and  fallen  in 
decay  with  thee,  then  thou  shalt  relieve 
him  ;  yea,  though  he  be  a  stranger,  or  a 
sojourner,  that  he  may  live  with  thee." 
"  Thou  shalt  open  thy  hand  wide  unto  thy 
brother,  to  thy  poor,  and  to  thy  needy  in 
thy  land."  "The  righteous  considereth 
the  cause  of  the  poor."  "  Thou  shalt  not 
harden  thy  heart,  nor  shut  thy  hand  from 
thy  poor  brother;  but  thou  shalt  open  thy 
hand  wide  unto  him."  "  Give  to  him  that 
asketh  thee,  and  from  him  that  would 
borrow  of  thee  turn  not  thou  away." 
"Give  alms  of  such  things  as  ye  have." 
"  Let  him  labor,  working  with  his  hands 
the  thing  which  is  good,  that  he  may  have 
to  give  to  him  that  needeth."  "As  we  have 
therefore  opportunity,  let  us  do  good  unto  all 
men,  especially  unto  them  who  are  of  the 
household  of  faith?"  "  Now  concerning  the 
collection  for  the  saints,  as  I  have  given  order 
to  the  Churches  of  Galatia,  even  so  do  ye." 


46  THE   GREAT   QTJESTION. 

Let  it  not  be  inferred  that  the  provision 
which  is  made  for  the  poor  at  public  expense 
can  supersede  individual  responsibility.  As 
well  might  the  whole  duty  of  personal  re- 
ligion be  superseded  by  making  religion  a 
state  institution.  That  the  state  should  pro- 
vide for  the  poor  under  present  circum- 
stances is  undoubtedly  wise.  The  Jews 
were  required  to  support  the  poor ;  but 
they  were  required  to  do  this  freely,  as  a 
sacred  obligation  to  God,  and  in  the  true 
spirit  of  charity  toward  their  unfortunate 
brethren.  Upon  the  same  principles  every 
man  should  now  give  his  part,  and  act  his 
part  in  the  public  support  of  the  poor.  In- 
deed, when,  as  in  this  country,  the  people 
control  the  state,  the  action  on  the  part  of  a 
majority,  at  least,  is  strictly  voluntary. 

But  it  will  not  do  to  trust  this  matter 
wholly  to  state  action.  To  abandon  charity 
to  the  mere  force  of  law  is  to  destroy  her. 
Freedom  belongs  to  her  as  an  essential  at- 
tribute, and  to  rob  her  of  it  is  to  take  her 
life.  She  acts  at  great  disadvantage  when 
in  any  measure  subjected  to  the  restraints 
of  human  law.  Let  it  be  borne  in  mind 
that  the  assessments  upon  the  property  of 
the  Jew  were  made  by  God  himself,  and 
that  he  appointed  no  human  executors  of 


PRESCRIBED    OBJECTS    OF   BENEFICENCE.     47 

the  laws  by  which  he  prescribed  them. 
Even  these  laws,  however,  so  far  as  they 
consisted  in  specifications  of  the  form  of  disr 
pensing  to  the  poor,  seem  not  to  have  had 
the  elements  of  permanency.  They  were 
needed  because  the  law  of  love  had  been 
obliterated  from  the  heart  of  man,  and  as  a 
means  of  making  straight  the  way  of  the  in- 
carnate Son  of  God,  who  in  the  fullness  of 
time  perfectly  exemplified  that  great  law  in 
his  life  and  death.  Human  statutes  for  the 
support  of  the  poor,  then,  should  not  be  re- 
garded as  adapted  to  secure  the  highest 
ends  of  charity,  but  rather  as  a  necessity — 
perhaps  a  temporary  one — in  view  of  the 
feeble  influence  which  the  law  of  love  has 
yet  gained  in  the  heart  of  man,  and  of  his 
hesitating  allegiance  to  God.  In  the  minds 
of  most  persons  there  is  a  feeling  of  generos- 
ity toward  the  poor,  and  a  natural  shrink- 
ing from  scenes  of  suffering,  which,  com- 
bined with  various  prudential  motives, 
render  them  willing  to  give  what  they  call 
their  part  toward  their  support  if  they  can 
be  saved  the  trouble  of  looking  after  them 
personally  ;  and  it  is  certainly  better  to  call 
to  the  aid  of  these  comparatively  impotent 
and  very  inconstant  motives  the  strength 
and  system  of  legislation,  than  that  the  poor 


48  THE    GKEAT    QUESTION. 

shall  be  left  to  suifer.  Still,  the  sooner  this 
foreign  aid  can  be  safely  dispensed  with 
the  better.  Its  influence,  like  that  of  a  mer- 
cenary army,  is  corrupting  and  dangerous. 
It  effects  an  unnatural  separation  between 
the  giver  and  receiver,  sundering  the  two- 
fold bond  of  compassion  on  the  part  of  the 
one,  and  gratitude  on  the  part  of  the  other, 
by  which  the  benevolent  Creator  would  bind 
them  in  indissoluble  union,  and  bless  them 
both  with  the  true  riches  of  the  heart.  It  is 
an  early  part  of  the  work  of  the  Church, 
wherever  it  is  practicable,  to  restore  this 
bond  by  rescuing  charity  from  the  grasp  of 
the  law,  and  providing  for  the  poor  by  the 
free-will  offerings  of  those  who  are  actuated 
by  Christian  benevolence  and  a  sense  of  re- 
ligious duty.  Blessed  will  be  the  day  when, 
by  this  divinely-appointed  means,  this  work 
shall  be  consummated. 

Nothing  would  be  gained,  but  much  lost, 
by  a  repeal  of  the  laws  providing  for  the 
poor.  It  would  be  to  reverse  the  natural 
order  of  progress,  which  is  not  to  destroy 
such  existing  institutions  as,  upon  the  whole, 
are  good,  but  to  improve  them  to  the  utmost, 
and,  in  addition,  to  build  up  others  which 
are  better.  For  a  long  time,  some  who 
have  property  will  not  act  at  all  in  behalf 


PRESCRIBED    OBJECTS    OF   BENEFICENCE.      49 

of  the  needy,  unless  they  are  permitted  to 
act  in  this  convenient  way.  Let  the  Chris- 
tian rejoice  that  they  are  disposed  to  act  at 
all,  and  heartily  cooperate  with  them  ;  but 
instead  of  stopping  with  this,  let  him,  as  a 
consistent  follower  of  Christ,  also  exhibit  to 
the  world  a  style  of  beneficence  as  much 
superior  to  it  as  religious  principle  is  to 
motives  of  prudence,  and  as  the  steady 
flame  of  Christian  love  is  to  the  flickering 
spark  of  natural  generosity,  or  the  uncertain 
glow  of  mere  sympathy. 

The  Scripture  precepts  quoted  make  it 
the  fii-st  duty  of  the  Church  to  care  for  the 
poor  "  who  are  of  the  household  of  faith." 
The  Christian  is  brought  into  a  peculiar 
and  most  endearing  alliance  to  his  brother- 
Christian..  They  are  of  one  household — 
"the  household  of  faith."  Are  there  any 
relations  of  friendship  or  of  consanguinity 
which  are  nearer  than  this  ?  If  it  is  unnat- 
ural to  leave  a  parent,  a  brother,  a  sister,  or 
a  child  to  escape  from  starvation  and  naked- 
ness by  taking  shelter  in  a  poor-house  while 
it  is  possible  to  provide  for  them  from  our 
own  resources,  is  it  not  equally  unnatural 
thus  to  neglect  those  who  are  of  the  same 
Christian  household  with  ourselves?  He 
who  has  passed  from  death  unto  life  finds 


60  THE   GREAT   QUESTION. 

an  answer  to  these  questions  in  his  own  love 
to  the  brethren.  It  is  natural  as  well  as 
Scriptural  to  give  a  preference  in  our  bene- 
factions to  the  poor  of  Christ's  household, 
and  "  so  much  the  more"  should  this  be  ob- 
served, "because  the  world  will  love  its 
own,  and  them  only." 

But  the  Church  is  also  commanded  as  she 
has  opportunity  to  do  good  unto  all  men. 
''  The  poor  have  the  Gospel  preached  unto 
them,"  we  are  authorized  to  regard  as  among 
the  brightest  evidences  of  the  divinity  of  the 
Christian  faith.  Indeed,  this  declaration  of 
our  Lord  is  expressive  of  the  very  genius  of 
Christianity.  As  has  often  been  said,  it  be- 
gins among  the  lower  strata  of  society,  and, 
having  thus  laid  a  firm  foundation,  works 
upward.  It  removes  the  causes  of  poverty 
and  ignorance,  and  elevates  their  victims  to 
prosperity  and  influence.  The  poor,  then, 
are  the  special  trust  of  the  Church.  To  them 
is  her  first  mission.  But  to  preach  the  Gos- 
pel successfully  to  the  poor,  their  confidence 
must  be  gained,  and  their  sympathies  enlist- 
ed, by  active  benevolence  in  caring  for  their 
temporal  as  well  as  spiritual  wants.  In  this 
manner  it  is  the  duty  of  the  Church,  to  the 
extent  of  her  ability,  to  save  the  worthy  poor 
from  the  dreaded  necessity  of  bidding  adieu 


PRESCRIBED   OBJECTS   OF   BENEFICENCE.       61 

to  the  genial  influences  of  home,  and  casting 
themselves  as  a  last  resort  upon  the  hireling 
charity  of  an  alms-house.  When  the  Church 
generally,  heeding  the  voice  of  God,  and 
constrained  by  the  love  of  Christ,  shall  prefer 
this  labor  of  love  to  efforts,  whether  success- 
ful or  unsuccessful,  to  hoard  up  the  treasures 
of  earth,  then  shall  "her  righteousness  go 
forth  as  brightness,  and  the  salvation  thereof 
as  a  lamp  that  burneth." 

We  have  dwelt  so  long  upon  the  duty  of 
beneficence  to  the  poor  from  a  suspicion  that 
its  importance  even  relatively  is  underrated. 
The  interests  of  time,  it  is  true,  admit  of  no 
comparison  with  the  interests  of  eternity ;  but 
the  sovereign  Ruler  has  as  solemnly  enjoin- 
ed beneficence  in  the  promotion  of  the  for- 
mer as  of  the  latter,  and  however  this  may 
appear  to  us,  we  may  be  assured  that 
he  has  done  it  wisely.  He  needs  no  advice 
from  us,  and  the  economy  of  his  benevo- 
lence can  receive  no  improvements  at  our 
hands. 

We  pass  now  to  consider  the  duty  of  henef- 
icence  in  sustaining  the  institutions  of  re- 
ligion. We  have  already  observed  that  this 
duty  is  one  of  the  fundamental  principles 
upon  which  the  Jewish  ecclesiastical  system 
was  based,  and  that  this  proves  that  its  obli- 


52  THE   GREAT   QUESTION. 

gation  is  universal.  The  hiistorical  parts  of 
the  Bible  also  afford  us  clear  intimations  that 
it  was  required  from  the  earliest  ages  of  the 
world.  But  to  these  evidences,  though  of 
undoubted  authority,  we  need  now  only 
allude ;  for  the  commands  of  the  Gospel  are 
as  plain  as  those  of  the  law. 

This  duty  is  implied  in  the  great  commis- 
sion, "  Go  ye  into  all  the  world,  and  preach 
the  Gospel  to  every  creature."  This  command 
does  not,  of  course,  require  all  to  go  forth 
themselves  as  ministers  of  the  Gospel;  but 
it  does  make  it  the  great  duty  of  the  whole 
Church  to  consecrate  her  talents  and  property 
to  the  work  of  spreading  the  glad  tidings  of 
salvation  throughout  the  earth.  This  is  so 
plain  that  remarks  would  rather  obscure  than 
add  to  its  force. 

Again,  God  has  called  and  anointed  spe- 
cial laborers  to  the  work  of  preaching  the 
Gospel.  But  "  how  can  they  preach  except 
they  be  sent?"  They  must,  indeed,  be  sent 
of  God ;  and  true  to  this  fact,  he  will  do  his 
part  by  supplying  them  with  spiritual  graces. 
But  they  must  be  sent  by  the  Church  too. 
It  is  by  sending  them  that  the  Church  is 
to  go  forth  by  her  influence  into  all  the 
world  in  obedience  to  the  command  of  Christ. 
Upon  her,  then,  clearly  devolves  the  duty 


PRESCRIBED    OBJECTS    OF    BENEFICENCE.       53 

of  providing  for  tlie  temporal  wants  of  the 
laborers. 

But  the  precepts  of  the  Gospel  are  specific 
upon  this  subject,  as  much  so  as  is  the  great 
commission  itself:  "Let  him  that  is  taught 
in  the  word  communicate  unto  him  that 
teacheth  in  all  good  things."  "  The  laborer 
is  worthy  of  his  hire."  The  entire  force  of 
the  requirements  made  to  the  Jews  in  respect 
to  the  support  of  the  Levites  and  the  worship 
of  the  temple  has  by  the  authority  of  inspi- 
ration been  transferred  to  the  conscience  of 
the  Church,  as  expressive  of  her  duty  to  sup- 
port the  ministry.  "  Who  goeth  a  warfare 
any  time  at  his  own  charges?  who  plant- 
eth  a  vineyard,  and  eateth  not  of  the  fruit 
thereof?  or  who  feedeth  a  flock,  and  eateth 
not  of  the  milk  of  the  flock  ?  Say  I  these 
things  as  a  man?  or  saith  not  the  law  the 
same  also  ?  For  it  is  written  in  the  law  of 
Moses,  Thou  shalt  not  muzzle  the  mouth  of 
the  ox  that  treadeth  out  the  corn.  Doth  God 
take  care  for  oxen?  or  saith  he  it  altogether 
for  our  sakes  ?  For  our  sakes,  no  doubt,  this 
is  written  :  that  he  that  ploweth  should  plow 
in  hope ;  and  that  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope.  If  we  have 
sown  unto  you  spiritual  things,  is  it  a  great 
thing  if  we  shall  reap   your  carnal  things? 


54  THE   GREAT   QUESTION. 

If  others  be  partakers  of  this  power  over  you, 
are  not  we  rather  ?  ISTevertheless,  we  have 
not  used  this  power:  but  suffer  all  things,- 
lest  we  should  hinder  the  Gospel  of  Christ. 
Do  je  not  know  that  they  which  minister 
about  holy  things  live  of  the  things  of  the 
temple  ?  and  they  which  wait  at  the  altar  are 
partakers  with  the  altar?  Even  so  hath  the 
Lord  ordained  that  they  which  preach  the 
Gospel  should  live  of  the  Gospel P 

Such  language  as  the  above  ought  forever 
to  hush  the  unjust  and  ungenerous  murmurs 
which  are  still  occasionally  heard  from 
Churches  against  taking  responsibility  in 
the  support  of  their  pastors,  and  forever  to 
annihilate  the  patronizing  spirit  in  which  a 
meager  allowance  is  still  sometimes  doled 
out  to  them.  To  the  honor  of  the  Church, 
be  it  said,  these  disgraces  are  fast  disappear- 
ing. The  faithful  laborer  is  not  an  object  of 
charity ;  "  he  is  worthy  of  his  hire."  Nor 
does  the  responsibility  of  soliciting  and  col- 
lecting his  dues  devolve  upon  him.  This 
duty  also  belongs  to  the  Churches,  and  should 
be  attended  to  by  them  thoroughly  and 
promptly,  that  their  pastors,  relieved  from 
all  anxiety  in  respect  to  their  support,  and 
cheered  and  strengthened  by  the  perpetual 
assurance  of  the  cooperation  of  those  to  whom 


PRESCKIBED    OBJECTS    OF   BENEFICENCE.       55 

they  minister,  may  devote  their  undivided 
energies  to  the  one  work  of  gathering  souls  into 
the  Messiah's  kingdom,  and  building  them 
up  in  the  faith  which  was  once  delivered  to 
the  saints.* 

But  what  has  the  duty  of  a  Christian  con- 
gregation to  support  their  own  minister  to 
do  with  beneficence  ?  "  This,"  says  the  honora- 
ble reader,  "  is  providing  for  ourselves,  and 
discharging  an  obligation  which  we  incur 
voluntarily."  True,  if  you  receive  the  em- 
bassador of  God  as  your  minister,  listen  to 
his  preaching,  expect  him  to  visit  you  in 
affliction,  to  attend  your  funeral,  or  those  of 
your  loved  ones  when  death  shall  enter  your 
dwelling,  and  to  labour  for  your  spiritual 
welfare  and  that  of  your  family,  you  are  un- 
der a  direct  obligation  to  compensate  his 
services — an  obligation  into  wdiich  you  have 
entered  by  your  own  choice.  In  this  view 
of  the  subj  ect  he  is  your  laborer,  as  really 
such  as  are  those  whom  you  employ  to  cultivate 

■*  It  is  not  to  be  inferred  that  the  Christian  pas- 
tor has  never  a  duty  to  perform  in  this  matter. 
The  example  of  Paxil  proves  the  contrary.  It  well 
accords  with  the  relation  of  the  pastor  to  his  people 
that  he  should  advise  in  respect  to  the  plan  of  operation. 
In  new  fields  of  labor  especially,  the  people  properly 
look  to  the  religious  teacher  as  their  guide  in  respect  to 
this  as  well  as  other  kindred  duties. 


66  THE  GKEAT  QUESTION. 

your  fields,  to  tend  your  flocks,  to  prepare 
food  for  your  family,  or  to  administer  to 
their  bodily  wants  in  sickness.  But  while  he 
who  ministers  to  you  and  your  family  in 
spiritual  things  is  your  laborer,  he  is  none 
the  less  a  laborer  of  God ;  and  it  is  this  fact, 
together  with  the  command  of  God,  from 
which  your  obligation  to  see  that  he  is  fur- 
nished with  the  means  of  support,  derives  its 
chief  strength. 

It  is  not,  however,  merely  for  your  inter* 
ests  and  those  of  the  family  who  of  right 
look  to  you  to  furnish  them  with  the  preach- 
ing of  the  Gospel  and  pastoral  watch-care, 
that  the  Christian  minister  is  called  to  labor. 
God  has  sent  him  to  preach  to  multitudes 
around  you  as  well  as  to  yourself  and  your 
family.  It  is  their  duty  to  cooperate  with 
you  in  his  support ;  but  by  some  of  them  it 
is  probably  neglected.  Hence  it  becomes 
necessary  for  you  to  do  more  than  your  just 
proportion  as  a  member  of  society  ;  and  that 
which  is  required  of  you  because  of  the  neg- 
lect of  others,  is  toward  them  a  benevo- 
lent contribution.  God  sends  his  laborer  as 
a  missionary  to  the  heathen  around  you,  and 
calls  upon  you  as  his  steward  to  sustain  him. 
Still,  toward  your  Christian  pastor,  what- 
ever you  give  and  do  is  simple  justice.      It 


PEE8CEIBED    OBJECTS    OF   BENEFICENCE.      57 

is  for  the  highest  interests  of  yourself  and 
family  to  have  his  services,  whatever  sacri- 
fice it  may  cost  you. 

All  this  is  so  plain  as  to  admit  of  no  con- 
troversy. But  it  would  be  by  no  means  just 
to  infer,  that  in  a  community  where  all  but 
a  few  poor  Christians  refuse  to  do  anything, 
it  is  always  the  duty  of  those  few  to  assume 
the  entire  responsibility  of  supporting  a  min- 
ister and  his  family.  This,  in  some  cases, 
would  be  impossible.  Yet  there  are  no  ex- 
ceptions to  the  rule  that  the  Christian  labor- 
er must,  by  some  means,  have  a  support.  If 
it  were  wise  to  do  so  God  might,  indeed, 
make  a  part  or  all  his  laborers  so  that  they 
should  have  no  wants  ;  or  he  could  command 
the  clouds  to  rain  the  corn  of  heaven  upon 
them,  furnish  their  bodies  with  garments 
which  would  wax  not  old  throughout  the  term 
of  their  ministry,  send  them  down  a  habita- 
tion from  the  celestial  world,  and  as  a  sub- 
stitute for  books,  himself  communicate  to 
them  all  knowledge  essential  to  the  highest 
success  of  their  calling.  But  this  Infinite 
"Wisdom  has  not  seen  to  be  best.  The  wants 
of  those  who  are  called  to  proclaim  the  glad 
tidings  of  salvation,  and  of  their  families,  are 
similar  to  those  of  others. 

Plainly,  then,  those  Churches  which  are 


58  THE  GREAT  QUESTION. 

unable  fully  to  support  a  preacher,  should  not 
expect  his  full  services  unless  they  are  aided 
by  missionary  contributions  from  abroad.  If 
what  they  are  able  to  give,  combined  with 
such  assistance  as  they  can  secure,  will 
afford  him  only  a  partial  support,  still  they 
can  j  ustly  ask  only  a  corresponding  amount  of 
labor  from  him.  It  may  be  his  duty  to  labor 
a  part  of  the  time  in  connection  with  another 
Church,  or  to  supply  the  deficiency  in  his 
support  by  working  with  his  hands  as  Paul 
did.  It  cannot  be  his  duty  to  starve  himself 
and  his  family,  nor  to  involve  himself  in 
debt. 

But  however  poor  a  Church  may  be,  if 
they  require  the  full  services  of  the  preacher, 
it  is  no  longer  a  question  what  their  duty  is. 
They  actually  take  the  responsibility  of  see- 
ing that,  by  some  means,  he  is  furnished 
with  a  reasonable  support,  even  though  to 
do  so  they  must  "  sell  their  possessions." 
They  may  have  mistaken  their  duty  in  tak- 
ing the  responsibility,  but  this  cannot  affect 
their  present  duty  of  discharging  it  now  that 
it  has  been  assumed.  Nor  does  this  duty 
devolve  upon  everybody  in  general  and  no- 
body in  particular.  The  responsibility  is 
individual,  and  is  limited  only  by  ability 
and   influence,  though,    of  course,  it  rests 


PEESCKIBED    OBJECTS    OF   BENEFICENCE.      59 

more  immediately  upon  the  leading  members 
of  the  Church.  This  conclusion  cannot  be 
evaded,  and  no  honest  man,  not  to  say 
Christian,  desires  to  evade  it. 

It  is  a  matter  of  great  rejoicing  that  the 
principles  contended  for  in  these  remarks 
are  now  recognized  in  so  many  of  our 
Churches.  They  are  certainly  acted  upon  in 
all  those  Churches  which  enjoy  steady  pros- 
perity, and  this  must  continue  to  be  the  case 
so  long  as  a  just  God  rules.  Let  them  also 
be  adopted  by  such  Churches  as  have  been 
accustomed  to  excuse  themselves  from  duty 
on  the  plea  of  inability,  and  one  of  the  causes 
of  their  inability  will  speedily  disappear. 
Our  lay  brethren  will  not  ask  us  to  waste  a 
paragraph  in  apology  for  these  plain  words. 
The  duty  to  which  they  relate  is  as  sacred  as 
any  which  the  Church  owes  to  God  ;  and, 
moreover,  it  bears  so  fundamental  a  relation 
to  all  the  great  enterprises  of  beneficence 
for  the  world's  salvation,  that,  in  general, 
more  than  in  proportion  to  its  neglect  will 
be  the  neglect  of  them  all. 

But  the  duty  of  Christians  is  not  limited 
to  the  support  of  their  own  pastors,  to  pay- 
ing those  laborers  whom  they  employ  to 
administer  spiritual  things  directly  to  them. 
God  requires  the  Church  to  adopt  all  his 


60  THE   GREAT   QUESTION. 

laborers  as  hers,  and  to  hold  up  their  hands 
by  her  hearty  cooperation  in  providing  for 
their  temporal  wants.  Her  duty  to  do  this 
is  implied  in  the  fact  that  they  are  called  of 
God,  and  it  cannot  in  the  least  be  affected 
by  the  quarter  of  the  globe  to  which  he 
sends  them.  In  admitting  that  they  are 
God's  laborers,  the  Church  admits  her  duty 
to  sustain  them,  and  to  do  it  in  the  same 
spirit  of  unreserved  sacrifice  which  he 
expects  of  them. 

[N^othing  can  be  farther  from  the  truth 
than  that  none  are  required  to  sacrifice 
except  those  whose  immediate  duty  it  is 
to  preach  the  Gospel  to  the  destitute  and 
the  benighted.  They  must,  indeed,  dis- 
charge their  duty — do  all  they  can — even 
though  the  Church  neglect  them ;  but  they 
are  as  really  entitled  to  a  support  as  are 
other  laborers.  A  woe  is  upon  them  if 
they  preach  not  the  Gospel ;  and  a  woe  is 
upon  the  Churches  if  they  perform  not  the 
part  just  as  imperiously  demanded  of  them. 
The  great  commission  is  addressed  to  the 
entire  Church  militant,  and  makes  it  as  dis- 
tinctly the  duty  of  all  Christians  to  place 
everything — time,  talents,  property — upon 
the  altar  of  consecration  to  Christ  and  his 
cause,  as  of  those  who  are  called   to  the 


PKESCRIBED   OBJECTS   OF   BENEFICENCE.     61 

immediate  work  of  preaching,  whether  in 
Christendom  or  heathendom. 

Indeed,  God  requires  all  his  people  to  be 
a  united  band  of  laborers  in  his  service  in 
the  great  work  of  restoring  the  world  to 
himself.  The  only  distinction  which  he  has 
made  is,  that  he  has  appointed  them  to  dif- 
ferent stations,  and  has  assigned  to  each 
that  part  of  the  work  which  he  is  most 
capable  of  performing,  and  which  is  best 
suited  to  his  own  wants  as  a  probationer  for 
heaven. 

In  the  present  state  of  things  it  cannot  be 
otherwise  than  that  the  different  stations  of 
Christian  duty  should  be  very  dissimilar  in 
the  amount  of  suffering  involved  in  them. 
But  the  more  favored  in  this  respect,  instead  of 
taking  advantage  of  their  stations  to  satiate 
themselves  with  everything  the  heart  can 
desire,  and  to  exalt  themselves  above  their 
suffering  brethren,  thus  making  their  already 
heavy  burdens  still  heavier  by  adding  the 
weight  of  their  own  heartlessness,  should 
rather  by  every  means  in  their  power  seek 
to  equalize  the  burdens.  They  should 
relieve  them  of  all  burden  with  resrard  to 
the  means  of  temporal  support,  and  by 
heartily  and  practically  expressing  their 
sympathy,  aid  them  in  bearing  those  bur- 


62  THE   GREAT   QUESTION. 

dens  which  are  unavoidable  in  their  work. 
This  is  required  by  mandates  as  explicit  as 
any  which  have  been  issued  from  the  eter- 
nal throne.  "Thou  shalt  love  thy  neigh- 
bor as  thyself."  "  Use  not  liberty  for  an 
occasion  to  the  flesh,  but  by  love  serve  out 
another."  "  Bear  ye  one  another's  burdens, 
and  so  fulfill  the  law  of  Christ."  No  faith- 
ful minister  of  Christ  desires  the  Church  to 
bestow  upon  him  a  princely  revenue.  But 
is  it  anything  more  than  reasonable — is  it 
more  than  obedience  to  these  divine  pre- 
cepts, that  those  whose  responsibilities  are 
lighter,  and  whose  trials  are  comparatively 
small,  should  be  willing  to  provide  for  their 
brethren  who  are  called  to  endure  hardships 
and  to  discharge  severer  duties,  even  more 
liberally  than  they  do  for  themselves  ? 

The  duty  of  the  Church  to  support  those 
who  are  called  to  the  work  of  preaching, 
obviously  implies  the  duty  of  providing  for 
them  and  their  families  when  age,  or  disease, 
or  accident  disqualifies  them  for  service. 
Indeed,  in  reference  to  such  the  duty  is 
emphasized  by  additional  considerations. 
Those  laborers  who  are  in  health  and  vigor, 
if  neglected  by  the  Church,  can  devote  a 
portion  of  their  time  to  some  other  employ- 
ment which  will   secm*e  them  a  support ; 


PRESCRIBED    OBJECTS    OF   BENEFICENCE.      63 

but  to  the  disabled  this  is  impossible. 
Again,  it  is  no  longer  a  question  whether 
the  Church  will  approve  of  these  men  as 
Christian  laborers.  She  has  accepted  them, 
and  their  work  is  done.  She  has  thus  virtu- 
ally agreed  to  see  that  they  are  amply  pro- 
vided for,  and  they  have  a  right  to  expect 
this  from  her. 

This  duty  also  implies  an  obligation  to 
erect  in  proper  localities  suitable  Church 
edifices,  and,  after  they  are  erected,  to  keep 
them  neat  and  in  good  repair.  It  further 
requires  us  to  suj)ply  our  families  with  re- 
ligious reading,  and,  by  our  money  and  in- 
fluence, to  aid  in  sustaining  libraries  for  the 
use  of  our  Sunday  schools  and  congregations. 
Finally,  it  implies  the  duty  of  cooperating 
in  all  such  philanthropic  and  educational  in- 
stitutions as  are  the  offspring  of  Christianity 
and  are  auxiliary  to  its  promotion.  These 
are  all  matters  of  importance ;  but  we  need 
not  dwell  on  them  here.  We  allude  to 
them  only  to  point  them  out  as  objects  of 
conscience  toward  God. 


64.  THE   GREAT  QUESTION. 


CHAPTEK  Y. 

LIBERALITY  REQUIRED. 

On  how  liberal  a  scale  does  God  require  us 
to  give  for  tlie  promotion  of  his  cause  ?  For 
light  upon  this  question  we  will  first  revert 
to  the  requirements  made  of  the  Jews.  These 
will  aid  us  to  form  an  idea  of  what  liberality 
is  in  the  eye  of  the  divine  benefactor.  They 
are  a  perpetual  memorial  that  he  expects 
large  sacrifices  of  his  people.  Now,  if  we 
add  the  tithes  and  various  ofi'erings  and  ben- 
efactions constantly  required  of  the  Jew,  we 
shall  find,  as  others  have  estimated,  that  they 
amount  to  full  one-fourth^  if  not  one-third 
of  his  entire  income,  and  all  this,  let  it  be 
remembered,  exclusive  of  the  extraordinary 
outlays  for  the  tabernacle  in  the  wilderness 
and  the  temple  at  Jerusalem — the  amount 
expended  upon  the  latter  alone,  at  the 
lowest  estimate,  exceeding  the  cost  of  all 
the  Christian  Churches  ever  erected  in  this 
nation. 

To   many   persons,  these   demands  upon 
the  Jew  appear  so  far  above  the  possible 


LIBEEAJLITY   REQUIRED.  65 

standard  of  duty  to  them  as  to  afford  but 
little  instruction.  But  what  ground  is  there 
for  such  a  conclusion?  Are  our  privileges 
inferior  to  those  of  the  Jews  ?  or  has  God 
dealt  less  bountifully  with  us  as  a  people 
than  with  them?  Certainly  not.  Are  the 
calls  of  beneficence  less  numerous  now  than 
they  were  in  their  times  ?  The  reverse  is 
the  case.  The  systematic  charities  required 
of  the  Jews  were  healthful  in  their  influence, 
and  a  preventive  of  pauperism.  Besides, 
the  way  was  not  then  prepared  for  foreign 
missionary  enterprises.  The  field  of  their 
required  charities  was  circumscribed  by  the 
narrow  limits  of  their  own  territory.  But 
we  live  in  the  perfect  dispensation  of  the 
Gospel,  and  the  field  of  our  beneficence  is 
the  world.  Almost  every  part  of  the  earth 
is  open  for  the  spread  of  saving  truth. 
More  than  six  hundred  millions  of  our 
fellow-men  are  perishing  for  lack  of  the 
bread  of  life,  w^iicli  God  has  committed  to 
us  as  his  stewards  in  great  abundance. 
Now,  in  view  of  these  circumstances,  shall 
we  claim  that  the  standard  of  liberality  to 
the  Christian  Church  should  be  below  that 
required  of  the  Jews  ?  Some,  indeed,  should 
not  be  expected  to  give  a  third  of  their  in- 
come.    There  may  be  those  who  cannot,  in 


6Q  THE   GREAT   QUESTION. 

general,  consistently  give  more  than  a  tenth. 
But  the  rich  can  give  half,  and  in  many 
cases  ought  to  give  all  that  remains  after 
economically  meeting  their  current  ex- 
penses. Many  have  already  acquired  too 
much,  and  ought  to  give  a  part  of  the  prin- 
cipal. Upon  the  whole,  then,  instead  of  re- 
garding a  third  as  above  the  true  standard, 
must  we  not  rather  conclude  that  a  pros- 
perous Church  should,  upon  an  average, 
give  even  more  than  this  ? 

But  the  Christian  is  not  left  to  mere  infer- 
ence in  respect  to  this  duty.  The  Gospel  is 
not,  indeed,  specific  with  regard  to  the 
amount  or  proportion  which  should  actually 
be  appropriated  to  charitable  and  religious 
purposes ;  but  neither  does  it  cancel  any 
claim  of  the  law  upon  man's  possessions. 
On  the  contrary,  it  sums  up,  perfects,  and 
enforces  them  all  in  the  great  law  of  love, 
of  which  the  religious  charities  required  of 
the  Jews  were  only  a  limited  application. 
"Thou  shaltlove  the  Lord  thy  God  with  all 
thy  heart,  and  thou  shalt  love  thy  neighbor 
as  thyself" — this  is  the  Gospel  standard  of 
beneficence,  a  standard  which,  Hke  every 
other  part  of  the  Gospel  system,  is  of  univer- 
sal adaptation.  We  enjoy  greater  freedom, 
but  commensurate  with  our  freedom  is  the 


LIBERALITY    KEQUIKED.  67 

greatness  of  our  trust.     We  are  so  much  tlie 
more  responsible  stewards. 

As  eveiy  feature  of  contrast  between  the 
two  dispensations  would  lead  us  to  expect, 
the  standard  of  Christian  charity  is  uniform- 
ly placed  higher  than  the  Jewish.  "Was  the 
Jew  commanded  to  open  his  hand  wide  to 
his  poor  brother?  The  command  of  our 
Lord  is,  "  Freely  ye  have  received,  freely 
give."  Was  the  former  expected  to  give  a 
third  of  his  income  ?  To  the  Christian  upon 
whom  the  calls  of  charity  are  more  numer- 
ous, when  his  entire  income  is  insufficient  to 
respond  to  them,  the  distinct  command  of  Him 
who  spake  with  authority  is,  "  Sell  that  ye 
have  and  give  alms."  Broader  still  is  the 
command,  "  Be  ye  therefore  merciful  as 
your  Father  also  is  merciful."  Similar  pre- 
cepts, emphasized  in  the  strongest  manner 
by  promises  and  threatenings,  abound  in  the 
teachings  of  our  Saviour  and  of  his  inspired 
apostles.  To  enforce  this  duty,  and  to  en- 
couragement in  its  performance,  in  one  in- 
stance St.  Paul  devotes  two  entire  chapters 
— 2  Cor.  viii,  ix. 

Then,  as  the  crowning  evidence  of  our 
duty  upon  this  subject,  and  a  concentration 
of  the  motive  power  which  lies  in  it,  we 
have  this  great  law  of  Christian  charity  per- 


68  THE  GREAT  QUESTION. 

fectlj  embodied  in  the  character  of  our 
Lord,  who,  "  though  he  was  rich,  yet  for  onr 
sakes  he  became  poor,  that  we  through  his 
poverty  might  be  rich."  Here  is  the  stand- 
ard of  our  duty  in  the  clear  light  of  a  per 
feet  and  authoritative  example — an  example, 
too,  which  as  Christians  we  profess  to  adopt. 
To  this  the  inspired  apostles  often  appeal. 
"  He  died  for  all,  that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto 
Him  which  died  for  them  and  rose  again." 
"  Hereby  perceive  we  the  love  of  God,  because 
he  laid  down  his  life  for  us :  and  we  ought 
also  to  lay  down  our  lives  for  the  brethren." 
"Let  this  mind  be  in  you  which  was  also  in 
Christ  Jesus."  Christ  has  also  explicitly 
commanded  us  to  follow  him.  "If  any 
man  will  come  after  me  let  him  deny  himself, 
and  take  up  his  cross,  and  follow  me." 
"  Whosoever  he  be  of  you  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  my  disciple." 
Are  these,  then,  the  terms  of  Christian  disci- 
pleship  ?  Yes,  these  are  the  unqualified 
terms  prescribed  by  the  Master  himself,  reit- 
erated with  the  most  solemn  emphasis,  and 
uniformly  and  uncompromisingly  demanded 
of  all  who  desired  to  become  his  followers.  To 
the  rich  young  man  who  asked  him,  "Good 
Master,  what  good   thing  shall  I  do  that  I 


LIBERALITY  EEQUIEED.  69 

may  have  eternal  life  ?"  his  final  prescript 
was,  "  Sell  that  thou  hast  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven: 
and  come  and  follow  me."  "  But,"  some 
are  ready  to  ask,  "  must  we  actually  dispos- 
sess ourselves  of  everything  which  we  call 
our  own  ?"  Possibly  not ;  but  you  must  be 
willing  to  do  so  for  Christ's  sake,  and  it  may 
even  be  demanded  of  you.  When  our  prop- 
erty is  an  impediment  to  our  salvation,  or  to 
the  work  which  the  Master  would  assign  to 
us,  or  is  specially  needed  by  the  exigencies 
of  his  cause,  he  requires  that  it  be  all  ap- 
propriated immediately.  Doubtless  some 
such  reasons  existed  in  the  case  of  the  young 
man  referred  to.  But  in  every  case  He  re- 
quires us  to  forsake  all  that  w^e  have  by  ac- 
knowledging our  possessions  as  absolutely 
his,  and  by  employing  them  freely  in  his 
service  to  the  full  extent  to  which  they  are 
needed  to  secure  the  highest  success  of  his 
cause. 

Thus,  obviously,  the  twelve  disciples  un- 
derstood the  requirements  of  their  Lord.  It 
is  improbable  that  any  of  them  literally 
abandoned  their  property,  or  even  appropri- 
ated it  all  immediately  to  purposes  of  charity. 
Subsequently  to  their  call  it  incidentally  ap- 
pears  that    Peter's   family,    including    his 


70  THE   GREAT    QUESTION. 

wife's  mother,  resided  in  his  own  house,  that 
he  had  a  ship  of  his  own,  and  that  John's 
means  were  so  ample  that  our  Lord  commit- 
ted to  him  the  care  of  his  own  mother. 
There  was  probably  no  occasion  for  an  im- 
mediate outlay  of  all  their  possessions.  But 
whatever  the  disciples  had  they  held  as  stew- 
ards of  Christ,  ever  subject  to  his  disposal. 

Such  were  also  the  views  and  practice  of 
the  primitive  Christians  generally  who  re- 
ceived instruction  directly  from  the  lips  of 
our  Lord  and  the  apostles.  Constrained  by 
the  love  of  Christ  they  acknowledged  entire 
allegiance  to  him,  regarding  it  as  only  their 
reasonable  service  to  devote  their  energies, 
their  property,  and  their  lives  to  his  cause. 

How  nobly  did  the  infant  Church  at 
Jerusalem  respond  to  the  claims  of  their 
Lord  at  the  time  of  the  first  great  ingather- 
ing of  souls!  No  wild  scheme  of  a  reor- 
ganization of  society  excited  them  to  ex- 
travagance ;  but,  to  meet  an  urgent  want  of 
their  common  Redeemer,  they  came  forward 
freely,  prompted  by  the  law  of  love  en- 
throned in  their  hearts,  and  "  showed  their 
faith  by  their  works,"  by  appropriating  not 
their  income  only,  but  their  lands  and 
houses.  "As  many  as  were  possessors  of 
lands  or  houses  sold  them,  and  brought  the 


LIBEKALITY    REQUIRED.  Yl 

prices  of  the  things  that  were  sold,  and  laid 
them  down  at  the  apostles'  feet :  and  distri- 
bution was  made  unto  every  man  according 
as  he  had  need."  When  the  Christians  at 
Jerusalem,  under  the  violent  persecution  to 
which  they  were  exposed,  were  bereft  of 
their  property  and  reduced  to  extreme 
want,  then  in  turn  other  Churches  showed 
toward  them  a  liberality  similar  to  that 
which  they  had  exhibited  at  the  time  of  the 
Pentecostal  revival.  Of  the  Macedonian 
Churches,  though  "in  a  great  trial  of  afflic- 
tion," St.  Paul  declares  that  "  the  abundance 
of  their  joy,  and  their  deep  poverty,  abounded 
unto  the  riches  of  their  liberality.  For,"  he 
adds,  "  to  their  power  I  bear  record,  yea, 
and  beyond  their  power,  they  were  willing 
of  themselves  ;  praying  as  with  much  en- 
treaty, that  we  would  receive  the  gift,  and 
take  upon  us  the  fellowship  of  the  minister- 
ing to  the  saints." 

In  presenting  the  example  of  the  self- 
sacrificing  zeal  of  the  Macedonian  Chris- 
tians to  the  Church  at  Corinth,  the  apostle 
exhorts  them  also  to  abound  in  the  grace  of 
liberality.  But  throughout  his  stirring  ex- 
hortation to  them,  extending  through  the 
eighth  and  ninth  chapters  of  his  second 
epistle,  his  words  are  those  of  encourage- 


72  THE  GKEAT  QUESTION. 

ment  and  expectation.  He  assures  them 
of  his  great  confidence  in  them,  and  ac- 
knowledges their  readiness  of  mind  to  re- 
spond heartily  to  the  call  of  charity  and  duty 
when  he  first  introduced  the  subject  to  them 
a  year  before.  "  For  as  touching  the  min- 
istering to  the  saints,"  says  he,  "  it  is  super- 
fluous for  me  to  write  to  you :  for  I  know 
the  forwardness  of  your  mind,  for  which  I 
boast  of  you  to  them  of  Macedonia,  that 
Achaia  was  ready  a  year  ago ;  and  your 
zeal  hath  provoked  very  many." 

I^or  did  this  characteristic  disappear  at 
the  death  of  the  apostles.  As  history 
abundantly  testifies,  the  Church  was  dis- 
tinguished by  the  same  zeal  for  centuries. 
Examples  illustrative  of  her  benevolent 
spirit  brighten   every  page  of  her  history. 

Even  in  that  long  night  of  centuries 
during  which  the  energies  of  the  Church 
were  repressed  on  every  side  by  hierarchal 
power,  though  much  of  her  zeal  was  mor- 
bid, fanatical,  and  misdirected,  her  oflTerings 
were  vastly  greater  in  proportion  to  her 
means  than  are  those  of  the  Church  at  the 
present  day. 

But  why  is  this  ?  "Why  with  these  clear 
evidences  of  duty  before  her — with  the  in- 
spu'ing  example  of  her  divine  Master,  and 


LIBERALITY   REQUIRED.  73 

this  bright  cloud  of  witnesses  shining  upon 
her — with  an  immortal  crown  for  her  sure 
reward — with  her  abundant  resources,  and 
the  long-bolted  doors  of  a  perishing  world 
thrown  open,  and  numerous  volunteers  ready 
as  soon  as  the  means  shall  be  furnished  to 
enter  with  the  bread  of  life— why  in  view 
of  all  this  is  the  Church  so  deficient  in  her 
benefactions  ?  Is  she  willfully  deaf  to  the 
voice  of  God  ?  Has  she  resolved  to  repudi- 
ate the  law  of  love  ?  Has  she  sufiered  cov- 
etousness  to  usurp  the  throne  of  her  heart  ? 
'No ;  we  will  not  believe  it.  Little  less  than 
this  seems  to  be  true  of  some  whose  names 
are  enrolled  in  the  records  of  the  Church ; 
and  this  perhaps  is  not  strange  now  that 
Christianity  has  so  wrought  itself  into  the 
deepest  convictions  of  mankind  that  a  pro- 
fession of  it  in  some  form  is  popular.  All 
such  Church-members,  except  they  repent, 
wait  the  certain  doom  of  unfaithful  stewards. 
But  Christ  has  yet  a  people  on  the  earth, 
yea,  a  greater  number  than  ever  before,  and 
those  too  who  will  show  themselves,  as  emi- 
nently as  Christians  of  any  age,  "  a  peculiar 
people,  zealous  of  good  works." 

There  is  no  occasion  for  despair.  In  a 
great  degree  the  deficiency  of  the  Church  is 
traceable  to  natural  causes,  and  these  can 


74  THE   GREAT    QUESTION. 

and  ought  to  be  removed.  The  truth  is,  a 
false  discipline  has  subjected  the  Church  to 
false  habits.  For  ages  that  which  she  should 
have  been  allowed  to  give  as  free-will  offer- 
ings, guided  by  her  reason  and  conscience, 
was  extorted  from  her  by  the  fear  of  crafty 
priests,  who  assumed  to  monopolize  the  Re- 
deemer's merits,  and  threatened  with  the 
fires  of  purgatory  all  who  refused  to  pur- 
chase salvation  at  such  a  price  as  they  were 
disposed  to  demand.  And  when,  at  length, 
the  Church  escaped  from  this  unnatural 
bondage,  vagueness  in  her  sense  of  responsi- 
bility, in  respect  to  her  property,  was  but  a 
natural  result.  The  Scripture  motives  to 
beneficence,  which  should  have  been  kept 
constantly  before  her,  had  so  long  been 
crowded  out  of  view  that  they  were  among 
the  least  known  of  all  tlie  revelations  of  the 
Gospel ;  and  it  is  not  very  singular  that  the 
process  has  been  slow  by  which  these  motives 
have  been  recovered,  and  in  all  their  har- 
mony and  power  placed  anew  before  the 
mind  of  the  Church.  We  venture  the  opinion 
that  this  work,  which  devolves  upon  the 
guiding  minds  of  the  Church,  has  yet  been 
but  very  imperfectly  performed.  Some- 
thing, however,  has  been  done,  and  not  in 
vain,  as  is  proved  by  the  fruits. 


LIBEEALITT   REQUIRED.  Y5 

From  the  time  that  the  Church  began  to 
throw  off  the  yoke  of  hierarchal  power  with 
which  a  corrupt  priesthood  had  burdened 
her,  and  to  bring  her  offerings  to  the  treas- 
ury of  the  Lord,  influenced  by  a  calm  sense 
of  duty,  and  prompted  by  the  impulses  of 
Christianity,  her  missionary  zeal  has  been 
steadily  advancing,  and,  as  a  whole,  at  a 
rapidly-increasing  ratio. 

Examples  of  what  may  without  profana- 
tion be  called  Christian  liberality  are  mul 
tiplying.  Mr.  Samuel  Budgett,  of  England, 
— "The  Successful  Merchant," — though  nat- 
urally possessed  of  a  strong  passion  for  gain, 
in  the  earlier  part  of  his  career  repeatedly 
gave  away  his  last  shilling ;  and  in  his  sub- 
sequent prosperity  giving  became  a  part  of 
his  regular  work,  his  contributions  often 
amounting  weekly  to  hundreds  of  dollars. 

A  noble  example  is  also  that  of  the  late 
Amos  Lawrence,  of  Boston.  Entering  upon 
life  without  property,  and  upon  business  as 
a  clerk  with  a  small  salary,  he  was  enabled 
by  his  own  honest  industry  and  enterprise 
before  his  death  to  give  to  the  cause  of  be- 
nevolence, in  its  various  forms,  the  princely 
sum  of  seven  hundred  thousand  dollars. 

We  might,  if  appropriate,  mention  a  score 
of  living  examples  of  Christian  men  who,  by 


76  THE   GREAT   QUESTION. 

giving  liberally  from  the  first,  have  in  the 
order  of  Providence  been  eminently  suc- 
cessful in  business,  and  are  now  giving 
nearly  or  quite  their  entire  income.  May 
God  speed  the  day  when  this  shall  be  the 
rule  instead  of  the  exception  ! 

But  it  is  not  from  the  abundance  of  the 
rich  only  that  the  benevolent  contributions 
of  the  Church  are  annually  increasing,  but 
much  more  from  the  gifts,  generally  greater 
in  proportion  to  their  means,  of  those  who 
are  yet  in  humble  circumstances.  These 
attract  not  the  eye  of  the  world ;  but  they 
are  very  precious  in  the  sight  of  the  Lord. 

Thus  we  have  great  occasion  for  encour- 
agement and  courage.  Within  about  a 
century  all  the  great  enterprises  of  the 
Church  for  the  evangelization  of  the  world 
have  had  their  birth ;  and  already  their 
results  exceed  the  most  sanguine  expecta- 
tions of  their  early  friends.  Hardly  even  a 
professed  Christian  can  now  be  found  who 
is  so  antiquated  as  to  be  affected  by  the 
narrow  prejudices  which  at  first  so  exten- 
sively and  violently  obstructed  the  mission- 
ary movement ;  and,  within  a  brief  period, 
the  contributions  of  the  Church  for  the 
Missionary,  Bible,  Sunday  school,  and  Tract 
societies,  have  increased  tenfold. 


LIBERALITY    REQUIRED.  Y7 

But  the  liberality  of  the  Church  is  yet  far 
below  the  standard  of  duty.  Her  contribu- 
tions need  to  be  increased  tenfold  more. 
She  seems  not  to  know  what  to  do  when 
urged  to  bring  her  benefactions  up  to  the 
plain  teachings  of  the  Gospel.  Though 
made  to  see  that  this  is  her  duty,  still  it 
seems  utterly  impracticable.  But  this  is 
not  so.  The  commandments  of  God  are  not 
grievous  to  those  who  observe  them  all.  If 
we  attempt  to  conform  to  the  Gospel  stand- 
ard of  liberality  without  method,  or  by  a 
method  of  our  own  invention,  we  shall 
undoubtedly  find  it  hard  ;  but  if  we  avail 
ourselves  of  the  method  which  God  has 
prescribed,  the  difficulties  will  disappear. 
What  the  divinely-prescribed  method  is,  we 
shall  endeavor  to  answer  in  subsequent 
chapters ;  and  we  invite  the  reader's  care- 
ful and  candid  attention. 


78  THE   GREAT    QUESTION. 

CHAPTEE  YL 

SYSTEM     KEQriRED. 

We  have  already  seen  that  a  liberal  benefi- 
cence is  enjoined  in  the  Bible  upon  all  as  a 
religious  duty,  that  its  objects  are  divinely 
prescribed,  and  that  the  purpose  of  God  in 
requiring  it  is  nothing  less  than  our  own 
eternal  salvation,  and  the  restoration  of  the 
world  to  himself.  But  yet  another  require- 
ment claims  our  attention,  and  one  practically 
the  weightiest  of  all ;  because  upon  an  observ- 
ance of  it  depends  the  probability  and  even 
possibility  of  fully  observing  those  previously 
considered.  It  is  made  our  duty  to  he  sys- 
tematic in  our  beneficent  efforts. 

This  duty  is  clearly  taught  in  the  laws  of 
God  requiring  beneficence  of  the  Jews.  We 
defer,  as  more  apposite  in  another  place,  the 
inquiry  how  far  these  laws  themselves  are 
obligatory  upon  us.  There  can  be  no  doubt, 
however,  that  the  principles  which  charac- 
terize them  are  immutable.  Now  system 
is  a  principle  entering  into  each  distinct 
enactment.  The  Jews  were  not  simply  re- 
quired to  give,  and  for  particular  objects, 


SYSTEM   EEQUIRED.  Y9 

and  with  liberality ;  but  they  were  required 
to  give  a  portion  of  all  their  income,  to  give 
before  making  any  appropriations  for  their 
own  use,  and,  as  the  minimum,  to  give  a 
fixed  proportion.  From  this,  then,  the  Chris- 
tian may  at  least  learn  the  duty  of  system. in 
beneficence. 

But  this  duty  is  also  directly  inculcated  in 
various  passages  of  Scripture  unquestionably 
designed  for  the  whole  Church.  Prov.  iii,  9 : 
"Honor  the  Lord  with  thy  substance,  and 
with  the  first-fruits  of  all  thine  increase." 
Lev.  xxvii,  30:  "All  the  tithe  of  the  land  is 
the  Lord's."  1  Cor.  xvi,  2  :  "  Upon  the  first ' 
day  of  the  week  let  every  one  of  you  lay  by 
him  in  store,  as  the  Lord  hath  prospered  him." 
These  precepts  will  receive  particular  atten- 
tion in  distinct  chapters.  We  quote  them 
now  simply  to  prove  the  general  duty  of  sys- 
tem in  our  benefactions,  and  this  appears  on 
the  very  surface  of  their  teachings. 

Having  thus  shown  that  the  religious 
obligation  of  system  in  beneficence  rests  on 
the  immovable  basis  of  the  published  law  of 
God,  we  invite  the  reader's  attention  in  the 
remainder  of  this  chapter  to  the  harmony  of 
this  requirement  with  the  expectations  of 
reason  and  the  teachings  of  the  unwritten 
volume  of  divine  Providence. 


80  THE   GEEAT   QUESTION. 

We  observe  first  that  system  in  all  things 
is  a  universal  dictate  of  reason.  Every  pro- 
cess of  reason  is  systematic.  Hence,  to  dis- 
regard system  is  to  be  untrue  to  the  noblest 
endowment  of  the  human  mind.  To  under- 
take any  work,  then,  without  system  is  un 
worthy  of  man  as  a  rational  being.  But  if 
reason  requires  system  in  the  humblest  of 
callings  in  life,  how  much  more  in  the  sub- 
lime work  of  Christian  beneficence  in  the 
salvation  of  the  world. 

Again  :  this  requirement  accords  with  the 
bestowments  of  Providence  upon  us.  God 
gives  to  us  systematically.  As  we  have 
already  seen,  his  whole  economy  is  a  vast 
scheme  of  beneficence,  system  within  system, 
every  part  so  adjusted  as  to  operate  with 
perfect  regularity,  and  in  harmony  with 
every  other  part.  It  is  true,  sin  has  tempo- 
rarily disturbed  the  operations  of  this  glori- 
ous system  of  divine  beneficence.  Man  has 
sometimes  suffered  from  the  unfeeling  ava- 
rice of  his  brother,  and  oftener  from  his  own 
indolence.  Occasionally  scarcity  has  been 
experienced  by  a  nation.  Yet  the  Bible 
authorizes  the  affirmation,  that  not  in  a 
single  instance  has  man  been  permitted  to 
suffer  want  not  the  result  of  his  own  fault, 
except  it  were  seen  to  be  in  harmony  with 


SYSTEM    KEQUIRED.  81 

tliat  comprehensive  plan  which  regards  his 
eternal  well-being,  l^ever  does  the  infinite 
Benefactor  forget  our  returning  wants.  He 
always  supplies  them,  unless  by  withholding 
he  can  accomplish  for  us  a  disciplinary  pur- 
pose, more  sublimely  beneficent.  Probably, 
however,  there  has  not  been  a  year  since  the 
creation  which  has  not  been  so  crowned  with 
goodness  as  to  afford  a  sufiiciency  for  the 
wants  of  all.  "God  has  never  left  himself 
without  witness  in  that  he  did  good,  and 
gave  us  rain  from  heaven,  and  fruitful 
seasons,  filling  our  hearts  with  food  and 
gladness;"  and  he  has  declared  that  "  while 
the  earth  remaineth,  seed-time  and  harvest, 
and  cold  and  heat,  and  summer  and  winter, 
and  day  and  night,  shall  not  cease."  Mo- 
mently he  upholds  us  by  his  power,  and  in- 
vigorates us  with  his  air,  and  gladdens  our 
hearts  by  his  tender  regard  for  our  minutest 
wants.  With  comparatively  rare  exceptions, 
daily  he  spreads  our  tables  with  food  con- 
venient for  us,  and  prospers  the  lawful  work 
of  our  hands  or  our  heads,  and  nightly  bless- 
es us  with  undisturbed  repose.  Weekly  he 
gives  us  a  Sabbath  of  rest  from  toil,  and 
permits  us  to  assemble  in  his  own  house,  and 
share  with  the  angels  in  the  honors  of  wor- 
shiping him,  and  in  the  richer  manifesta- 
C 


82  THE   GREAT    QUESTION. 

tions  of  his  love.  Yea,  oft  as  we  peruse  his 
word  he  addresses  to  us  the  counsels  of  his 
wisdom ;  and  oft  as  we  lift  our  hearts  to  him 
in  prayer,  he  opens  the  windows  of  heaven 
and  showers  upon  us  the  blessings  of  his 
grace.  The  circling  seasons  each  come 
laden  with  peculiar  blessings.  Goodness 
and  mercy,  with  a  fresh  supply  for  every 
step,  attend  us  in  all  our  journey  from  in- 
fancy to  the  close  of  our  earthly  pilgrimage. 
'Now  the  lesson  here  inculcated  is  plain.  In 
bestowing  upon  us  systematically,  our  heav- 
enly Father  teaches  us  to  be  systematic  in 
discharging  the  duty  which  he  requires  of 
us  to  distribute  a  portion  to  our  needy  breth 
ren.  If  we  would  fully  discharge  this  duty, 
it  is  really  the  most  convenient  to  give  as 
systematically  as  we  receive.  This  is  also 
the  dictate  of  gratitude.  Besides,  by  requir- 
ing us  to  be  merciful  as  he  is  merciful,  he 
has  made  his  example  infinitely  authoritative. 

Again  :  this  duty  is  implied  in  the  fact 
that  the  calls  of  beneficence  are  systematic. 
These  calls  are  from  God,  and  they  are  as 
systematic  as  his  providential  care  over  the 
world.  We  have  before  stated  the  pre- 
scribed objects  of  beneficence  to  be  the  relief 
of  the  poor  and  the  support  of  religion. 

I^ow  divine  law  has  determined  the  fre- 


SYSTEM    REQUIRED.  83 

quency  and  measure  of  the  wants  of  the  poor, 
and  has  made  their  recurrence  as  regular  as 
the  succession  of  day  and  night.  If  we  can 
supply  them  for  a  month  in  advance,  that 
may  sometimes  do ;  but  to  neglect  them  for  a 
month,  because  after  that  we  could  attend 
to  their  wants  more  conveniently,  would  be 
to  doom  them  to  perish. 

This  lesson  of  Providence  is  so  obvious 
and  so  important,  that  probably  it  was  never 
disregarded  in  the  provisions  of  civil  govern- 
ment for  the  poor.  And  shall  the  Church 
be  less  observant  of  its  teachings  ?  As  cer- 
tainly as  that  Christianity  shall  continue  its 
career  of  triumph  in  the  earth,  the  Church 
shall  one  day  take  this  whole  work  of  charity 
out  of  the  hands  of  the  state.  She  is  not  yet 
able  to  do  this ;  but  what  she  can  do  she  can 
and  ought  to  do  in  a  manner  responsive  to 
the  calls  of  Providence. 

So  also  the  cause  of  religion  is  systematic 
in  its  wants.  Those  who  are  appointed  to 
the  work  of  preaching,  whether  in  Christian 
or  in  heathen  lands,  have  daily  wants  simi- 
lar to  those  of  other  men  ;  and,  besides,  they 
are  constantly  subject  to  expenses  peculiar 
to  their  station.  If  it  seemed  wise  in  the 
sight  of  God  miraculously  to  feed  his  minis- 
ters and  their  families  with  manna  for  the 


84  THE   GREAT   QUESTION. 

first  few  weeks  after  entering  upon  their 
stations,  or  to  let  them  down  chariots  from 
heaven,  that  at  the  close  of  each  day's  toil 
they  might  ascend  to  celestial  mansions,  the 
Churches  might,  without  culpability,  defer  to 
provide  them  with  means  of  support  until 
they  had  actually  become  indebted  to  them 
for  a  few  weeks'  service.  But  with  facts  as 
they  are,  certainly  no  Church  whose  atten- 
tion has  been  kindly  and  faithfully  called  to 
the  subject,  unless  from  absolute  necessity, 
can  do  this  without  disregarding  the  calls  of 
God  upon  her,  and  incurring  his  displeasure. 
Again :  the  duty  of  system  in  beneficence 
is  implied  in  its  superior  efiiciency.  System 
is  indispensable  to  success  in  every  enter- 
prise. It  is  OHe  of  the  chief  characteristics 
which  distinguish  successful  from  unsuccess- 
ful men  in  every  calling  in  life.  Without 
system,  men  of  the  largest  natural  endow- 
ments, though  industrious  and  persevering, 
permanently  efi'ect  but  little.  With  system, 
men  of  only  ordinary  natural  powers  have 
made  the  grandest  achievements  for  immor- 
tality. It  is  scarcely  an  exaggeration  to  say 
that  system  multiplies  the  power  of  man  a 
hundredfold.  It  secures  the  full,  harmoni- 
ous, healthful,  and  concentrated  exercise  of 
all  his   energies.      It  insures   him   against 


SYSTEM   REQUIRED.  85 

waste  of  time,  strength,  and  opportunity; 
inspires  him  with  confidence,  increases  his 
interest  in  his  calling,  intensifies  his  pur- 
poses, and  thus  constantly  augments  his 
power.  It  would  be  stale  to  quote  illustra- 
tions of  this  general  truth.  Every  name 
prominent  in  history  affords  an  example, 
and  they  are  found  within  the  circle  of  every 
one's  acquaintance  in  all  the  pursuits  of  life. 

ISTo  other  work,  however,  so  imperiously 
demands  system  as  does  the  work  of  Chris- 
tian beneficence.  This  work  infinitely  tran- 
scends every  other  in  the  excellence  of  its 
nature,  as  well  as  in  the  grandeur  and  dig- 
nity of  its  results.  It  is  the  great  work  of 
life,  and  is  eternal  in  its  consequences.  To 
expect  fully  to  accomplish  the  subjugation 
of  the  world  to  Christ  by  occasional,  isolated 
effort,  put  forth  at  convenience,  or  at  the 
bidding  of  accidental  impulse,  is  as  foolish 
as  it  would  have  been  in  the  fathers  of  the 
Revolution  to  have  thought  successfully  to 
resist  the  power  of  Great  Britain  by  com- 
mitting their  cause  exclusively  to  priva- 
teers. 

What  place,  indeed,  can  planless  efforts 
have  in  the  perfect  system  of  the  infinite 
Benefactor  ?  We  are  not,  of  course,  under- 
stood  to   represent   all   the   efforts    of  the 


86  THE  GREAT  QUESTION. 

Churcli  as  having  this  character.  Undoubt- 
edly the  efforts  of  every  earnest  Christian 
are,  to  some  extent,  characterized  by  sys- 
tem ;  but  in  proportion  as  there  is  deficiency 
in  system  there  must  be  waste,  and  in  pro- 
portion as  such  deficiency  results  from  want 
of  religious  principle  the  efforts  are  not- 
genuine.  They  are  not  offerings  of  Christian 
beneficence.  God,  as  a  sovereign,  has  a 
right  to  do  with  them  as  he  pleases ;  but  we, 
as  professedly  Christian  laborers,  have  no 
right  to  look  for  good  results  from  them. 

System  tends  to  fortify  the  Christian 
against  selfishness — the  great  enemy  of  be- 
neficence— and  to  cultivate  love,  the  source 
of  its  vitality  and  strength,  and  its  natural 
and  powerful  ally.  It  forms  an  attach- 
ment to  the  work  itself,  which  brings  to  it  a 
more  energetic,  vigorous,  and  whole-hearted 
devotion.  It  contributes  to  prosperity  in 
business,  and  so  enlarges  the  means  of  giv- 
ing. It  induces  habits  of  beneficence,  and 
thus  secures  constancy.  It  promotes  econo- 
my, and  thereby  saves  for  beneficence  that 
which  extravagance  would  squandei!-. 

Such  is  a  glance  at  the  advantages  which 
a  well-arranged  system  brings  to  the  Chris- 
tian in  his  efforts  to  extend  the  victories  of 
the   Cross.     When  we   remember  that  the 


SYSTEM  REQUIRED.  87 

largest  liberality  consistent  with  general 
prosperity  is  required  of  ns,  with  what  ac- 
cumulated force  do  these  advantages  urge 
upon  us  the  duty  of  adopting  at  once,  if  we 
have  not  already  done  so,  the  most  efficient 
system  which  the  light  of  reason  and  revela- 
tion enable  us  to  discover.  Having  done 
this,  we  shall  begin  to  see  and  feel  that  the 
Gospel  standard  of  liberality  is  a  practicable 
one.  With  the  exception  of  the  few  who 
are  already  examples  to  the  Church,  Chris- 
tians would  be  able  the  first  year  to  increase 
their  contributions  to  the  great  enterprises 
for  the  world's  salvation  fourfold,  and  in  all 
probability  within  a  few  years  tenfold. 

The  practicability  of  liberality  with  sys- 
tem has  been  thoroughly  tested.  System 
enabled  God's  ancient  people  to  give  in  the 
various  tithes  and  ofi:erings  at  least  one- 
fourth  of  their  income ;  and  yet,  while  they 
remained  faithful  to  the  requirements,  to 
prosper  in  temporal  things  beyond  any  co- 
temporary  nation.  System  enabled  John 
Wesley  to  give  at  first  £2  a  year,  after  that 
£32,  then  £92,  and  so  on  until  he  had  given 
more  than  a  hundred  thousand  dollars,  be- 
sides bequeathing  to  the  Christian  cause  an 
active  life  of  almost  unparalleled  usefulness, 
and  in  his  published  works  an  imperishable 


88  THE  GEE  AT  QUESTION. 

treasure.  System  has  enabled  many  Chris- 
tians from  the  first,  as  the  minimum,  to 
give  a  tenth  of  all,  and,  by  their  unanimous 
testimony,  always  with  the  signal  blessing  of 
God,  often  enabling  them  to  multiply  the  pro- 
portion as  life  advanced. 

Several  noble  examples  have  lately  been 
bequeathed  to  the  Church ;  and  numbers  of 
Christians,  here  and  there,  among  the  poor 
as  well  as  the  rich,  convinced  of  duty  and 
inspired  with  hope,  have  improved  the  lesson 
of  their  experience,  and  are  successfully 
acting  upon  similar  plans.  All  who  have 
adopted  the  practice  of  systematic  benefi- 
cence testify  to  its  superiority.  Having 
tried  the  doctrine,  they  declare  it  to  be  of 
God. 

We  have  now  seen  that  the  duty  of  sys- 
tem in  beneficence  is  sanctioned  by  the  uni- 
versal dictates  of  reason ;  that  it  is  implied 
in  the  system  which  characterizes  the  divine 
benefactions  to  us,  and  the  calls  for  benefi- 
cence upon  us ;  and  that  it  is  corroborated 
by  the  superior  efficiency  of  systematic  be- 
neficence as  demonstrated  by  experience, 
and  by  the  impossibility  of  fully  meeting  the 
claims  of  the  Gospel  without  it.  "We  find 
yet  another  conclusive  argument  for  system 
in  its  necessity  to  secure  the  higliest  moral 


SYSTEM  REQUIRED.  »y 

influence  of  our  efforts  upon  ourselves ;  but 
as  we  shall  have  occasion  to  refer  to  this 
in  another  place,  it  is  sufficient  to  name  it 
here. 

"We  have  referred  to  these  indirect  evi- 
dences of  the  duty  under  consideration  not 
because  we  suppose  the  duty  disputed,  but 
for  the  purpose  of  placing  it  clearly  and 
vividly  before  the  mind.  A  plain  statement 
of  the  duty,  receiving  as  it  does  the  intuitive 
response  of  common-sense,  cannot  fail  to  se- 
cure general  assent.  The  great  error  is  want 
of  reflection.  The  attention  of  a  large  ma- 
jority of  Christians  has  never  been  thor- 
oughly called  to  the  subject.  Some,  doubt- 
less, are  criminally  insensible  to  duty;  but 
the  small  minority  who  have  given  thought 
to  the  subject,  and  are  alive  to  a  sense  of 
the  duty,  generally  encounter  a  difficulty  at 
the  outset  in  the  question  what  particular 
plan  they  ought  to  adopt,  which  occasions 
long  delay,  too  often  as  long  as  life  itself. 

This  is  the  point  to  which  we  shall  here 
suppose  the  Christian  reader  may  have  ar- 
rived. Seeing  and  feeling  it  to  be  his  duty 
to  enter  upon  some  plan  of  systematic  effort 
in  the  great  work  of  beneficence,  and  true 
in  his  heart  to  his  vows  of  fidelity  to  the 
Christian  cause,  he  is  disposed  promptly  to 


90  THE  GEEAT  QUESTION. 

obey.  Now  he  proceeds  to  deliberate. 
*'What  plan  shall  I  adopt?  This  is  a  grave 
ij[uestion.  Only  the  wisest  and  most  efficient 
plan  will  meet  the  demands  of  duty.  I  must 
take  time  for  thoughtful  inquiry.  Will  arry 
of  the  known  plans  pursued  by  other  Chris- 
tians accord  with  my  circumstances?  Shall 
I  adopt  the  resolution  of  Wesley  to  limit 
my  annual  expenses  to  a  specified  sum,  and 
give  all  the  rest  ?  This  might  have  been 
wise  for  him  ;  but  my  unavoidable  expenses 
may  double  in  future  years.  Shall  I,  with 
another  Christian,  resolve  to  contribute  to 
the  support  of  every  missionary,  or  with  an- 
other, if  possible,  to  have  something,  if  it  be 
but  a  single  nail  in  every  edifice  that  is  going 
up  for  Christ.  All  honor  to  those  who  have 
endeavored  to  do  this;  but  to  me  their  plans 
seem  impracticable.  Shall  I  give  a  portion 
of  all  my  income  ?  or  a  portion  of  what  re- 
mains after  meeting  my  current  expenses? 
Shall  I  give  five,  ten,  twenty,  or  fifty  per 
cent.  ?  Shall  I  lay  by  in  store  for  the  Chris- 
tian cause  once  a  week,  once  a  month,  or 
once  a  year?" 

It  is  not  easy  for  human  judgment  to 
decide  this  matter.  Is  it  wonderful  that  the 
devout  Christian  often  finds  his  wisdom  baf- 
fled in  the  attempt?     Reason  may  venture 


SYSTEM   KEQUIEED.  91 

her  preferences  for  some  one  plan,  but  she 
does  it  with  a  hesitation  which  proves  her 
voice  to  be  without  authority.  This  difficulty, 
great  as  it  is,  does  not,  of  course,  justify  a 
neglect  of  the  duty  ;  but  we  suspect  that  in 
nine  cases  in  ten  it  occasions  neglect.  What 
the  Christian  wants,  yea,  needs,  to  enable 
him  with  satisfaction  and  confidence  to  enter 
at  once  upon  a  decisive  course  of  action,  is 
a  few  simple  rules  having  the  sanction  of 
Infinite  Wisdom.  And  has  not  Infinite  Wis- 
dom furnished  him  such  rules?  Certainly  it 
is  reasonable  to  expect  some  definite  direc- 
tions in  reference  to  the  method  of  discharg- 
ing a  duty  to  which  such  prominence  has 
been  given.  This  has  been  done  in  another 
case  closely  analogous  to  this — the  duty  of 
specially  consecrating  a  part  of  our  time  to 
relio;ion.  The  Christian  is  not  left  to  doubt 
whether  he  shall  devote  to  this  purpose  a 
portion  of  each  week,  or  only  a  portion  of 
each  month  or  year ;  nor  whether  it  shall  be 
a  portion  of  the  whole  week,  or  a  portion  of 
the  time  that  shall  remain  after  accumulating 
a  sufficiency  to  support  his  family  or  station ; 
nor  whether  a  seventh  or  a  tenth  of  the  whole 
time  is  the  smallest  proportion  which  in  any 
case  can  satisfy  the  demands  of  this  duty ; 
nor  whether  the  first  or  the  last  day  of  the 


92  THE   GEEAT   QUESTION. 

week  shall  be  devoted  to  it.  To  have  sub- 
mitted these  questions  to  the  Christian  would 
have  involved  him  in  inextricable  difficulty. 
His  reason  could  not  satisfactorily  answer 
them ;  therefore  revelation  has  answered 
them  for  him.  Neither  can  human  reason 
determine  similar  questions  in  respect  to  the 
religious  duty  of  devoting  a  portion  of  our 
property  to  the  Lord.  Now  shall  our  expect- 
ation be  disappointed  of  finding  these  too 
decided,  and  with  equal  clearness,  on  the 
same  authority  as  in  the  other  case  ?  We  think 
not. 

It  seems  generally  to  be  supposed  that  the 
precepts  of  the  Bible  on  this  subject  are  not 
obligatory  in  form,  but  only  require  system 
in  the  discharge  of  the  duty,  leaving  each 
individual  to  adopt  such  a  system  as  shall  be 
most  convenient  in  his  particular  circum- 
stances. It  would  certainly  be  unjust  to 
complain  of  those  who  have  endeavored  to 
obey  these  precepts  by  any  method  consci- 
entiously chosen.  The  few  who  have  aimed 
at  conformity  to  them,  though  they  may 
have  partially  mistaken  their  import,  deserve 
the  thanks  of  the  Church.  We  are  persuaded, 
however,  that  the  teachings  of  Scripture  on 
this  subject  will  not  admit  of  any  such  mod- 
ifications, but  that  they  furnish  us  with  a 


SYSTEM   REQUIRED.  93 

plan  of  operation  which  is  obligatory  upon 
Christians  generally — a  plan  not  so  numerous 
in  its  rules  as  to  be  impracticable,  but  just 
definite  enough  to  meet  a  common  want,  by 
answering  those  great  questions  which  human 
reason  cannot  answer,  and  thus  to  guide  the 
Church  militant,  without  delay,  to  satisfac- 
tory and  harmonious  as  well  as  systematic 
effort. 

We  invite  the  reader's  attention  to  what 
we  understand  to  be  the  Scriptural  rules  on 
this  subject  in  the  three  following  chapters, 
and  we  do  this  assured  that  every  reader  of 
whom  Christ  would  not  be  ashamed  in  pres- 
ence of  his  Father,  will  examine  them  with 
candor,  and,  if  he  shall  find  them  reasonably 
sustained,  will  gratefully  accept  them  as  the 
divine  solution  of  his  difficulties,  and  prompt- 
ly conform  to  their  requirements. 


94  THE  GREAT  QUESTION. 


CHAPTEK  YH. 

FIRST    SCRIPTURAL     RULE WE    ARE    REQUIRED 

OF    ALL    OUR    INCOME     TO    MAKE    THE    FIRST 
APPROPRIATION   TO   THE   LORD. 

The  reader  will  at  once  call  to  mind,  that 
this  rule  is  a  fundamental  principle  in  the 
system  of  beneficence  prescribed  for  the  Jew. 
Of  all  the  gifts  of  Providence,  whether  in 
the  increase  of  his  flocks,  or  his  herds,  or  in 
the  produce  of  his  fields,  his  orchards,  or  his 
vineyards,  he  was  required  to  bring  the  first 
to  the  Lord,  or  to  redeem  it  by  an  equiva- 
lent. This  rule,  then,  is  one  of  the  laws 
upon  which  the  Jewish  system  was  based. 
The  superstructure  was  temporary,  being 
adapted  only  to  peculiar  circumstances. 
But  the  foundation  is  immutable,  and  hence 
constitutes,  so  far  as  it  extends,  the  true 
basis  of  systematic  beneficence  in  all  ages. 

It  is  highly  probable,  indeed,  (and  this  is 
all  the  Christian  has  a  right  to  demand  as 
evidence  of  a  particular  duty,)  that  the  rule 
we  are  considering  is  one  of  the  original  laws 
given  to  the  first  inhabitants  of  the  earth  to 
govern  them    and  their   posterity   forever. 


FIRST    SCRIPTURAL    RULE.  95 

The  first  mention  of  it  in  the  Bible  clearly 
indicates  that  it  was  a  duty  already  under- 
stood by  the  Jews.  "  Thou  shalt  not  delay 
to  offer  the  first  of  thy  ripe  fruits  and  of  thy 
liquors  :  the  first-born  of  thy  sons  shalt  thou 
give  unto  me.  Likewise  shalt  thou  do  with 
thine  oxen,  and  with  thy  sheep."  The  pre- 
fatory clause,  "Thou  shalt  not  delay,"  implies 
that  this  was  but  a  restatement  of  a  well- 
known  law  revealed  long  before.  True, 
there  are  previous  allusions  to  the  giving  of 
tithes,  but  this  is  the  first  recorded  command 
to  give  any  portion  of  all;  and  here  it  is 
assumed  that  it  was  a  duty  generally  ac- 
knowledged, though  by  some  not  promptly 
attended  to.  The  Israelite  is  commanded 
to  avoid  a  common  delinquency,  delaying 
the  required  offerings. 

This  law,  moreover,  seems  to  have  been 
known  generally  to  the  early  nations  of  the 
world,  and,  to  some  extent,  at  least,  to  have 
been  observed  by  them.  Though  most  of 
them  were  ignorant  of  the  true  God,  they 
properly  regarded  the  offering  of  the  first- 
fruits  as ,  an  appropriate  expression  of  grati- 
tude to  the  bountiful  giver.  Thus  Censori- 
nus :  "  Our  ancestors,  who  held  their  food, 
their  country,  the  light,  and  all  that  they 
possessed,  from  the  bounty  of  the  gods,  con- 


96  THE    GREAT    QUESTION. 

secrated  to  them  a  part  of  all  their  property 
as  a  token  of  their  gratitude.  As  soon  as 
the  harvest  was  got  in,  before  they  had 
tasted  of  the  fruits  they  appointed  libations 
to  be  made  to  the  gods.  And  as  they  held 
their  fields  and  cities  as  gifts  from  their 
gods,  they  consecrated  a  part  for  temples 
and  shrines,  where  they  might  worship 
them."  Pliny,  Horace,  Tibullus,  and  other 
ancient  writers,  bear  repeated  testimony  to 
the  same  custom.  It  is  well  known,  too, 
that  the  offering  of  the  first-fruits  was  a 
part  of  the  religion  of  the  aboriginal  inhab- 
itants of  this  country.  E'ow  this  custom, 
prevailing  as  it  did,  and  still  does,  among 
nations  widely  separated,  speaking  different 
languages,  having  but  little  intercourse  with 
each  other,  and  of  dissimilar  habits,  must 
have  had  its  origin  as  far  back  as  when 
these  nations  were  one,  that  is,  before  the 
dispersion  of  Babel.  Yea,  the  custom  is  of 
such  a  nature  that  its  origin  is  unaccounta- 
ble on  any  other  hypothesis  than  that  it  was 
instituted  by  divine  authority. 

This  is  strongly  corroborated  by  the 
notice  in  Gen.  iv,  3,  4,  of  the  offerings 
made  by  Cain  and  Abel.  The  principal 
subject  here  is  the  crime  of  Cain  in  the 
murder  of  his  brother.     Their  offerings  are 


FIRST    SCRIPTURAL    RULE.  97 

introduced  incidentally  because  of  their  con- 
nection with  the  event.  We  do  not  look, 
then,  for  a  minute  description  of  them.  Yet 
this  brief  reference  sheds  some  clear  light 
upon  our  subject,  and  it  deserves  special 
attention  because  it  relates  to  so  early  a 
period  in  the  history  of  fallen  man.  The 
fault  of  Cain  seems  to  have  consisted,  not  in 
doing,  but  in  neglecting  to  do — in  keeping 
back  a  part.  We  read  that  "  Cain  brought 
of  the  fruits  of  the  ground  an  offering  (a 
minchah)  unto  the  Lord."  "  Tlie  minchah 
was  in  general  a  eucharistic  or  gratitude- 
offering,  and  is  simply  what  is  implied  in 
the  fruits  of  the  ground  brought  by  Cain  to 
the  Lord,  by  which  he  testified  his  belief  in 
him  as  the  Lord  of  the  universe,  and  the 
dispenser  of  temporal  blessings."^  Li  bring- 
ing the  minchah  Cain  doubtless  did  right. 
Such  offerings  we  know  were  required  and 
approved  in  the  Mosaic  dispensation.  The 
most  learned  and  judicious  commentators 
agree  in  the  opinion  that  Abel  brought  a 
minchah  as  well  as  Cain ;  but  "  Abel  he 
also  brought  of  the  firstlings  of  his  flock." 
Dr.  Kennicott,  quoted  with  approval  by  Dr. 
Clarke  and  others,  maintains  that  the  words 
translated  "  he  also  brought,"  &c.,  should  be 
*  Dr.  Adam  Clarke. 


98  THE   GKEAT    QUESTION. 

rendered,  "  Abel  Irought  rr  also^  i.  e.,  a  min- 
chali^  or  gratitude-offering ;  and  besides  this 
he  brought  of  the  first-born  of  his  flock." 

This  agrees  with  the  alhision  in  Heb.  xi, 
4,  where  it  is  said,  "  Abel  offered  unto  God 
a  more  excellent  sacrifice  {jpleiona  tJmsian) 
than  Cain."  Dr.  Clarke  contends  thai 
pleiona  cannot  mean  more  excellent,  but 
that  it  simply  expresses  the  superior  number 
or  magnitude  of  Abel's  offerings.  It  is 
certain  that  the  primary  and  usual  meaning 
of  this  term  is  more  in  number  or  in  quantity. 
But  we  need  not  insist  upon  the  literal  mean- 
ing or  general  usage  of  a  word,  for  in  the 
phrase  "  God  testifying  of  his  gifts,"  found 
in  the  same  verse,  we  have  proof  that  Abel 
actually  did  bring  a  plurality  of  offerings ; 
while  it  is  obvious  from  Gen.  iv,  3,  that 
Cain  brought  only  a  single  offering. 

Now  from  all  this  it  is  highly  probable 
that  Cain's  offering  was  rejected,  not  on 
account  of  anything  offensive  in  the  offering 
itself,  but  because  he  withheld  another,  and 
it  is  likely  a  more  valuable  offering,  which 
God  required  of  him  as  an  acknowledgment 
of  sin,  and  of  his  dependence  for  salvation 
upon  the  great  sacrifice  to  be  made  by  the 
Lamb  of  God.     So  much  is  probable. 

But  so  much  as  follows  is  established  by 


FIRST    SCRIPTURAL    RULE.  99 

the  account  before  us,  namely,  that  at  this 
early  period,  but  a  few  years  subsequent  to  the 
first  transgression,  man  was  required  of  the 
increase  of  his  possessions  to  bring  a  portion 
to  the  Lord  in  religious  offerings.  The 
offerings  of  Abel  certainly  were  not  will- 
worship.  He  was  approved  because  of  his 
free  yet  strict  observance  of  the  known  re- 
quirements of  God;  and  Cain  was  condemn- 
ed, because,  through  self-righteousness,  or 
selfishness,  or  both,  in  some  respect  he  dis- 
regarded such  requirements.  This  no  one 
will  doubt. 

But  we  find  a  law  substantially  similar  to 
this  at  a  still  earlier  date.  We  are  explicitly 
taught  that  God  claimed  one  tree  or  species 
of  tree  in  the  garden  which  Adam  was  re- 
quired to  dress  and  keep  as  exclusively  his. 
•And  this  was  a  beautiful  tree,  very  likely 
the  fairest  in  the  garden,  and  the  fruit  of  it 
was  good  for  food.  Exactly  corresponding 
to  this,  Adam  was  required  to  devote  the  first 
day  after  his  creation  as  a  Sabbath  to  the 
Lord.  Indeed  it  appears  that  it  was  not 
until  after  he  had  thus  consecrated  a  day  to 
the  special  duties  of  religion,  that  the  secu- 
lar trust  of  cultivating  the  garden  was  com- 
mitted to  him.  The  Sabbath,  though  de- 
nominated the  seventh,  because  it  followed 


100  THE   GREAT   QUESTION. 

the  six  days'  work  of  creation,  was  the  first 
to  Adam.  With  him  its  duties  always  pre- 
ceded those  of  the  six  days.  So  it  was 
with  the  Jew ;  and  so  it  is  with  the  Chris- 
tian. 

The  particular  disposal  made  of  the  offer- 
ings of  the  primitive  inhabitants  does  not  a^ 
all  affect  their  bearing  upon  our  subject 
They  were  brought  to  the  Lord,  and  dis 
posed  of  according  to  his  directions.  Then 
probably,  there  were  no  poor  to  be  support 
ed  by  charity.  Then  there  was  no  class  of 
special  laborers  like  that  of  the  ministry  to 
be  maintained.  Then  no  expensive  educa- 
tional institutions  were  needed.  Then  no 
Missionary,  Bible,  Tract,  or  Sunday-School 
Societies  were  called  for.  But  man  was  re- 
quired to  give  a  portion  to  the  Lord  for  the 
same  reason  that  he  is  now  ;  and  that  these 
great  enterprises  of  Christianity,  now  that 
they  are  needed,  have  been  made  dependent 
upon  his  offerings,  namely,  because  it  was 
demanded  for  the  protection  and  promotion 
of  his  interests.  The  whole  history  of  man, 
as  a  religious  being,  presented  in  the  Bible, 
the  entire  scheme  of  Providence  in  his  be- 
half, and  his  own  experience,  prove  that  in 
his  nature,  as  it  is  in  his  fallen  state,  there  is 
as  deep  a  necessity  for  a  law  like  that  under 


FIRST    SCRIPTURAL    RULE.  101 

consideration  as  there  is  for  the  Sabbath. 
We  need  it  to  guard  us  against  an  unholy 
love  of  gain,  and  against  seeking  property 
by  unlawful  means.  We  need  it  that  every 
gift  of  Providence  may  become  a  consecra- 
ted possession.  We  need  it  that  each  new 
expression  of  God's  love  to  us  may  awaken 
gratitude  in  our  hearts  to  him.  We  need  it 
that  we  may  constantly  remember  our  rela 
tion  to  God  as  stewards.  Above  all,  we 
need  this  law,  that  every  new  acquisition 
may  remind  us  of  our  dependence  upon  the 
great  salvation,  to  extend  a  knowledge  of 
which  we  are  required  to  contribute. 

Now,  let  the  Christian  reader  bear  in 
mind,  that  every  clear  intimation  of  God's 
will,  in  whatever  form  it  comes  to  us,  is  su- 
premely authoritative,  and  we  here  submit 
the  question  to  him,  whether,  if  Infinite 
Wisdom  had  seen  fit  to  furnish  us  with  the 
foregoing  evidences  only,  these  would  not  be 
sufficient  reasonably  to  establish  the  rule  be- 
fore us  as  a  divine  requirement.  They 
prove  that  God  is  well-pleased  with  those 
who  observe  it,  and  this  demonstrates  it  to 
be  a  duty.  None  but  the  Romanist  believes 
in  supererogatory  works.  They  prove,  more- 
over, that  God  has  given  such  a  law  to  man, 
and  there  is  not  a  shadow  of  evidence  that 


102  THE   GREAT   QUESTION. 

it  has  been  repealed.  Besides,  it  is  ob- 
viously a  law  of  universal  adaptation. 

But,  finally,  we  have  the  direct  command 
of  God.     Prov.  iii,   9 :  "  Honor   the   Lord 

WITH  THY  SUBSTANCE,  AND  WITH  THE  FIRST- 
FRUITS    OF   ALL  THINE  INCREASE."       This  is  HOt 

quoted  from  the  Jewish  code  of  laws.  Con- 
sequently, whatever  may  be  thought  re- 
specting the  present  obligation  of  that  code, 
it  is  unquestionable  that  this  precept  is  ad- 
dressed to  man  in  all  ages  subsequent  to  the 
time  it  was  revealed,  ^ow  it  as  explicitly 
teaches  the  duty  of  offering  to  the  Lord  the 
first  portion  of  all,  as  it  does  of  ofi'ering  any- 
thing to  him.  If  otherwise,  there  might  be 
a  question  with  regard  to  the  proper  infer- 
ence to  be  drawn  from  the  fact  that  a  law 
similar  to  this  was  given  to  man  in  the  first 
age  of  the  world — that  it  was  binding  in  the 
time  of  the  patriarchs — that  it  was  adopted 
as  a  fundamental  principle  in  the  Jewish 
system — and  that  it  universally  commends 
itself  to  the  common-sense  and  moral  sense 
of  man — this  direct  precept  forever  puts 
the  question  to  rest.  The  following  com- 
ment upon  it  is  from  a  writer  whose  learn- 
ing, piety,  and  sound  judgment  entitle  his 
opinion  to  the  greatest  weight : — "  The 
]viiNCHAH,     or    gratitude-offering     to     God, 


FIRST    SCEIPTUKAL   KULE.  103 

commanded  under  the  law,  is  of  endless  ob- 
ligation. .  .  .  Whatever  God  sends  us  in  the 
way  of  secular  prosperity,  there  is  a  portion 
of  it  always  for  the  poor,  and  for  God's 
cause.  When  that  portion  is  thus  disposed 
of,  the  rest  is  sanctified  ^  when  it  is  with- 
held, God's  curse  is  upon  the  whole."* 

It  being  now  established,  that  of  every  in- 
crease of  our  possessions  we  are  required  to 
make  the  first  appropriation  to  the  treasury 
of  the  Lord,  the  question  at  once  arises, 
What  portion  does  the  great  Giver  of  all 
expect  of  us  ?  The  resources  and  circum- 
stances of  mankind  being  so  various,  it  is 
not  remarkable  that  this  question  should  be 
left,  to  a  considerable  extent,  to  our  own 
judgment,  enlightened  by  the  general  teach- 
ings of  revelation  and  by  the  indications  of 
Providence.  Yet  there  is  a  divinely-pre- 
scribed limit  below  which  we  cannot  fall 
without  robbing  God.  This  will  be  the  sub- 
ject of  the  next  chapter. 

o  Dr.  Adam  Clarke. 


104  THE   GKEAT   QUESTION. 


CHAPTER  Yin. 

SECOND    SCKIPTUKAL   KULE WE  AUE   REQUIRED 

AS      THE    LOWEST    PROPORTION     TO      GIVE     A 
TENTH    OF   ALL. 

If  we  mistake  not,  tliere  is  in  many  minds  a 
prejudice  against  this  rule  which  imposes  an 
obstacle  to  fair  argument  in  its  support. 
This,  then,  seems  to  be  the  proper  place  for  a 
more  distinct  inquiry  respecting  the  kind 
and  degree  of  evidence  which  ought  to  be 
satisfactory  to  us.  It  is  not  claimed  that  the 
perpetual  obligation  of  this  law  is  self-evi- 
dent, nor  that  it  can  be  proved  beyond  the 
possibility  of  a  doubt.  Such  is  not  the  case 
in  respect  to  the  nature  of  any  doctrine,  or 
the  extent  of  the  claims  of  any  duty  of  relig- 
ion. Indeed,  it  is  a  sentiment  which  Chris- 
tians hold  in  common,  that  absolute  proof 
upon  every  subject  so  obvious  as  to  call  for 
no  exercise  of  the  understanding,  would  in- 
terfere with  the  purposes  of  human  probation. 
"  The  evidence  of  religion  not  appearing  ob- 
vious, may  constitute  one  particular  part  of 
some  men's  trial  in  the  religious  sense  ;  as  it 
gives  scope  for  a  virtuous  exercise  or  vicious 


SECOND  SCEIPTUKAX    KULE.  105 

neglect  of  their  understanding  in  examining 
or  not  examining  into  that  evidence.  There 
seems  no  possible  reason  to  be  given  why  we 
may  not  be  in  a  state  of  moral  probation 
with  regard  to  the  exercise  of  our  under- 
standing upon  the  subject  of  religion  as  we 
are  with  regard  to  our  behavior  in  common 
affairs.  The  former  is  as  much  a  thing 
within  our  power  and  choice  as  the  latter."* 
In  accordance  with  this  remark,  quoted 
from  an  acknowledged  standard  in  every 
branch  of  the  Church,  we  find  that  those  in- 
stitutions of  religion  which  make  the  great- 
est demands  upon  us,  are  at  the  same  time 
most  demanded  by  our  interests  as  proba- 
tioners ;  and  we  find  also,  that  while  abund- 
ant evidences  of  them  are  placed  within  our 
reach,  which,  upon  candid  examination,  can- 
not fail  to  commend  themselves  to  our  judg- 
ment, they  are  of  such  a  nature,  and  are  so  dis- 
tributed, as  to  afford  the  fullest  scope  for  the 
exercise  of  our  undei'standing.  Of  such  in- 
stitutions are  the  Sabbath,  which  is  an  assess- 
ment upon  our  time,  and  religious  offerings 
making  another  assessment  upon  the  avails 
of  our  labor  during  the  six  days.  These  in- 
stitutions, then,  afford  a  peculiarly  favorable 
opportunity  for  testing  our  candor,  by  de- 
*•  Butler's  Analogy. 


106  THE   GREAT   QUESTION. 

volving  upon  us  the  responsibility  of  investi- 
gating the  evidences  which  sustain  them, 
and  determine  the  measure  of  their  claims 
upon  us.  Further,  this  seems  essential  to 
our  moral  freedom.  If  God  should,  by  a 
direct  revelation  to  each  individual  of  such  a 
character  that  it  could  not  be  questioned,  in- 
form us  in  exact  terms  of  his  requirements 
upon  our  time  and  projDerty,  and  also  of  the 
certain  consequences  of  disobedience,  then 
disobedience,  and  consequently  voluntary 
obedience,  would  scarcely  be  possible. 

It  is  plain,  moreover,  that  between  these 
two  institutions,  that  requiring  a  portion  of 
our  actual  gains  conflicts  most  directly  with 
a  selfish  attachment  to  our  possessions.  It 
is  felt  to  be  a  light  thing  to  rest  a  day  in 
seven,  in  comparison  with  relaxing  our  grasp 
upon  so  large  a  proportion  of  all  the  acquisi- 
tions of  our  toils.  Hence  we  naturally  ex- 
pect that  the  proofs  of  a  specific  law  respect- 
ing the  required  proportion  of  our  gains, 
will  be  somewhat  less  obvious  than  those  re- 
lating to  the  institution  of  the  Sabbath. 
When  we  have  once  examined  them,  how- 
ever, we  shall  find  them  no  less  decisive. 
Indeed,  the  proofs  that  both  these  institutions, 
as  required  of  the  Jews,  are  obligatory  upon 
us  are  nearly  parallel.     So  the  objections 


SECOND    SCEIPTITRAL   RULE.  107 

which  naturally  arise  against  them  are  pre- 
cisely similar. 

It  has  often  been  assumed  that  the  Sab- 
bath was  an  institution  peculiar  to  the  Mo- 
saic dispensation,  because  it  is  nowhere  dis- 
tinctly stated  that  it  was  required  or  observ- 
ed before  the  time  of  Moses,  and  there  is  no 
command  relating  to  it  in  the  New  Testa- 
ment. To  this  it  has  been  well  replied, 
"  However  the  will  of  God  may  be  manifest- 
ed, if  it  is  with  such  clearness  as  to  exclude 
all  reasonable  doubt,  it  is  equally  obligatory 
as  when  it  assumes  the  formality  of  legal 
promulgation ;  .  .  .  and  if  disregarded,  it 
will  be  at  every  man's  peril."  *  Again, 
license  in  the  mode  of  observing  the  Sabbath 
has  been  pleaded  on  the  ground  that  we  are 
not  furnished  with  more  definite  rules.  The 
sensible  reply  is,  "  Probably  the  matter  has 
been  so  left  to  *  try  us '  and  prove  us,  and  to 
know  what  is  in  our  heart.'  Something  may 
have  been  reserved  in  this  case  for  the  exer- 
cise of  spontaneous  obedience  ;  for  that  gen- 
erous construction  of  the  precept  which  will 
be  dictated  by  devotion  and  gratitude;  and 
for  the  operation  of  a  feeling  of  indignant 
shame,  that  the  only  day  which  God  has  re- 
served to  himself  should  be  grudged  to  him, 
*»  Watson. 


108  THE   GREAT   QUESTION. 

and  trenched  upon  by  every  petty  excuse  of 
convenience,  interest,  or  sloth,  and  pared 
down,  aiid  negotiated  for  in  the  spirit  of  one 
who  seeks  to  overreach  another."* 

These  remarks  apply  with  emphasis  to  the 
corresponding  institution  now  under  consid- 
eration. In  inquiring  into  its  evidences, 
then,  let  us  learn  a  lesson  of  caution  against 
extravagance  in  our  demands.  But  let  not 
the  institution  itself  which  we  are  advocating 
be  mistaken.  Confound  it  not  with  the  per- 
nicious and  oppressive  custom  of  exacting 
tithes  by  the  power  of  civil  law.  The  ten- 
dency of  human  enactments  on  the  sub- 
ject is  to  change  a  great  privilege  to  a  great 
burden,  and  to  substitute  a  mere  cringing 
submission  to  injustice  for  a  high  sense  of 
obligation  to  God,  and  a  spirit  of  liberal  be- 
nevolence toward  the  world.  God  required 
tithes  of  his  ancient  people,  but  he  also  re- 
.  quired  them  to  bring  their  tithes  freely.  He 
authorized  no  officer  to  enforce  obedience. 
Those  who  withheld  the  tithes  were  respon- 
sible only  to  him.     So  it  is  now. 

Before  inquiring  into  the  evidences  of  this 
law  as  an  existing  institution,  by  way  of  fur- 
ther rescuing  it  from  the  prejudice  which 
obscures  and  distorts  it,  we  will  glance  at  the 

«  Watson. 


SECOND   SCRIPTURAL   RULE.  109 

probabilities  in  the  case.  If  we  properly 
view  the  subject,  some  definite  rule  respect- 
ing the  required  proportion  is  a  reasonable 
expectation. 

Let  it  be  noticed,  first,  that  a  rule  seems 
needed  which  shall  afford  us  a  proximate 
answer  to  the  question  how  large  a  portion 
we  ought  to  give.  This,  as  before  observed, 
is  one  of  the  questions  which  human  reason 
cannot  answer.  A  few  might,  by  extensive 
investigation,  form  some  vague  conjecture 
in  respect  to  the  amount  needed ;  but  the 
great  majority,  if  candid,  could  do  little 
better  than  guess.  They  could  not  deter- 
mine whether  the  proportion  should  be  one- 
half  or  one-hundredth.  But  if  God  has 
intimated  it  as  his  will  that  as  the  lowest 
proportion  he  expects  a  tenth,  we  all  have 
something  definite  from  which  to  reason 
upon  the  subject;  while  the  knowledge  that, 
in  general,  much  more  is  expected,  affords 
ample  opportunity  for  the  exercise  of  our 
judgment  and  the  cultivation  of  liberality, 
and  devolves  upon  us  a  reasonable  responsi- 
bility. That  we  should  be  informed,  then, 
of  the  minimum  proportion  required  seems 
highly  probable. 

The  probability  of  this  is  increased  by 
the  rule  already  considered.     We  find  that 


110  THE   GREAT   QUESTION-. 

something  definite  has  been  prescribed — a 
portion  of  all.  This  meets  one  want,  but  it 
creates  another.  The  rule  seems  incomplete. 
Shall  the  portion  be  the  same  for  the  poor  as 
for  the  rich,  as  is  the  custom  of  some 
Churches  in  their  contributions  for  the  mis- 
sionary cause  ?  or  shall  the  portion  be  in 
proportion  to  the  real  ability?  Selfishness 
often  refuses  to  listen  to  the  dictates  of  com- 
mon-sense. Only  a  voice  of  authority  will 
be  heard  amid  the  general  clamor  for  gain. 
If  any  portion  would  answer,  the  rule  would 
be  a  very  acceptable  one  to  the  avaricious. 
True,  we  are  required  to  give  liberally.  But 
what  is  liberality  ?  We  can  only  determine 
by  a  comparison  with  some  definite  stand- 
ard. The  rich  man  could  not  justly  con- 
clude that  he  gave  liberall}^,  simply  because 
he  gave  one-half  or  two-thirds,  though  he 
might  so  deceive  himself  as  to  imagine  a 
tenth  of  his  thousand  or  thousands  to  be  a 
liberal  proportion  for  him. 

But  the  poor  man  would  be  in  still  greater 
difficulty.  The  whole  of  his  income  aflPords 
his  family  only  a  very  moderate  support.  K 
there  were  no  specific  rule  on  the  subj  ect  he 
might  conclude  that  nothing  was  expected 
of  him.  When  his  attention  has  been  called 
to  the  rule  requiring  him  to  give  something 


SECOND    SCRIPTURAL    RULE.  Ill 

from  every  week's  earnings,  if  a  Christian, 
he  is  ready  to  give  the  portion  or  proportion 
required  of  him.  But  should  he  give  more, 
he  would  be  unfaithful  to  his  duties  as  a 
husband  and  father.  It  cannot  be  that  he 
has  been  left  in  utter  doubt  with  regard  to 
the  claims  of  God  upon  his  income.  It 
seems  indispensable  that  he  should  know 
what  portion  is  required.  Then  he  can 
cheerfully  bring  it  to  the  treasury  of  the 
Lord,  assured  that  the  self-denial,  however 
■great  it  may  be,  to  which  by  so  doing  he 
must  subject  his  loved  ones,  is  approved  by 
the  great  Provider,  who  loves  them  more 
than  he  does,  and  will  be  overruled  for  their 
good. 

The  probability  is  further  strengthened  by 
the  analogous  rule  relating  to  the  duty  of 
devoting  a  portion  of  our  time  to  religion, 
which  we  have  in  the  institution  of  the  Sab- 
bath. Without  this  rule,  who  would  have 
conjectured  that  so  large  a  portion  of  the 
time — one  whole  day  in  seven — should  be 
exclusively  devoted  to  this  purpose  ?  What 
poor  man,  whose  family,  after  his  utmost  en- 
deavor, are  poorly  clad  and  scantily  fed, 
would  infer  from  any  general  precepts  on 
the  subject  that  he  ought  to  labor  to  provide 
for  them  only  six  days  in  seven  ?    Could  he, 


Ii2  THE   GREAT   QUESTION. 

in  the  absence  of  a  specific  law,  feel  him- 
self justified  in  such  a  course?  But  now  to 
the  Christian  this  is  plain.  God  has  spoken. 
Of  the  most  destitute  as  well  as  of  those  who 
are  in  afiiuent  circumstances,  fifty- two  days 
in  the  year — one  in  every  seven — he  re- 
quires that  they  abstain  wholly  from  worldly 
pursuits,  and  devote  the  time  specially  to 
religious  purposes. 

iN'ow,  undoubtedly,  the  grand  aim  of  this 
law  is  the  spiritual  well-being  of  man.  It 
was  needful  that  all  men,  for  at  least  a  sev- 
enth of  the  time,  should  withdraw  their 
thoughts  from  their  earthly  occupations,  and 
rest  from  the  toils  of  this  life  in  the  exclu- 
sive exercise  of  their  powers  upon  those 
things  which  concern  the  life  to  come.  This 
is  an  essential  part  of  the  scheme  by  which 
man  is  favored  with  the  best  possible  proba- 
tion for  an  eternal  Sabbath  in  the  heavenly 
world.  It  is  infinitely  better  that  he  should 
suffer  want  in  that  which  is  peculiar  to  the 
present  life,  than  that  he  should  lose  any  of 
its  advantages  as  a  probation  for  life  eternal. 
Yet  experience  has  demonstrated  that  this 
law,  in  all  its  bearings,  is  a  beneficent  one. 
It  is  in  harmony  with  every  other  law  of 
God,  and  hence,  instead  of  plunging  any 
class  into  poverty  and  suffering,  it  promotes 


SECOND    SCRIPTtJKAL   KULE.  113 

the  temporal  prosperity  of  all  wlio  observe 
it.  Indeed,  the  Sabbath  is  preeminently  a 
blessing  to  the  poor. 

But  man's  spiritual  welfare  further  de- 
manded, that  of  all  his  acquisitions  in  the 
six  remaining  days  he  should  devote  a  por- 
tion to  the  cause  of  beneficence,  and  for  the 
reason  that  his  present  existence  is  proba- 
tionary to  an  eternal  existence  in  the  like- 
ness of  his  beneficent  Redeemer.  Now,  as 
in  the  former  case,  there  must  be  a  mini- 
mum ;  otherwise  the  proportion  might  be 
reduced  below  any  appreciable  value. 
A  seventh  of  every  one's  time  holy  unto  the 
Lord,  is  the  lowest  proportion  which  is  con- 
sistent with  man's  duty  and  his  interests  as 
a  probationer.  So  it  must  be  with  some 
definite  proportion  of  every  one's  income. 
Now  should  we,  by  candid  inquiry,  find 
good  reason  for  the  conclusion  that  God  ex- 
pects of  all  at  least  a  tenth  of  their  income, 
this  surely  will  be  no  more  than  might  be 
expected  from  what  all  Christians  acknowl- 
edge to  be  the  required  proportion  of  time. 
Moreover,  since  we  know  the  Sabbath  to  be 
for  the  temporal  as  well  as  spiritual 
interests  of  the  poor,  we  cannot  doubt  that 
the  same  is  true  of  whatever  law  may 
have  been  instituted  respecting  their  duty 


114  THE  GREAT  QUESTION. 

to  contribute  to  the  cause  of  benefi- 
cence. 

Such  is  the  human  view.  Of  course  we 
do  not  claim  that  this  shows  it  to  be  our 
duty  to  give  tithes  of  alL  This  is  just  what 
it  fails  to  show.  It  shows  most  plainly,  that 
while  there  must  be  something  definite  in 
the  divine  requirements  upon  our  income — 
a  limit  below  which  we  cannot  fall  without 
trenching  upon  duty — we  are  utterly  inca- 
pable of  fixing  that  limit.  Hence  it  show? 
that  we  need  some  such  law ;  and  from 
analogy  it  shows  a  further  expectation  of  it. 
It  also  calls  to  mind  the  numerous  promises, 
in  which  we  are  assured  that  conformity  to 
the  divine  standard  of  liberality,  however 
great  its  demands,  tends  to  the  promotion  of 
every  good  of  human  life.  Thus  in  the  light 
of  revelation  respecting  the  Sabbath,  and  of 
its  general  teachings  on  the  subject  of  liber- 
ality, it  shows  that  the  enmity  which  this 
law  at  first  encounters  from  almost  every 
one,  is  grounded  not  in  reason,  but  in  the 
natural  selfishness  of  the  human  heart. 

ITow,  patient  reader,  we  ask  again  the 
advantage  of  your  candor  while  we  endeavor 
to  show  that  this  particular  law  has  actually 
been  instituted  and  is  still  in  force. 

In  the  first  place,  we  invite  attention  to 


SECOND   SCEIPTUKAL   RULE.  115 

certain  unmistakable  glimpses  of  the  existence 
of  this  law  in  very  earlj  times.  As  elsewhere 
noticed,  it  is  unquestionable  that  God  did 
reveal  to  the  early  inhabitants  a  complete 
system  of  laws  for  the  regulation  of  their  con- 
duct and  that  of  their  descendants  in  all  suc- 
ceeding ages,  and  that  among  these  laws  was 
one  requiring  a  portion  of  their  property  for 
religious  offerings.  It  is  freely  granted  that 
in  the  brief  history  of  the  antediluvian  world 
the  allusions  bearing  upon  our  subject  are 
not  very  definite.  ^  It  is  the  same  in  respect 
to  the  Sabbath.  The  proportionate  value  of 
the  species  of  choice  fruit  required  of  Adam 
to  the  value  of  all  the  products  of  the  garden 
cultivated  by  him  is  not  stated.  Nor  is  it 
intimated  what  ratio  the  offerings  of  Abel 
and  Noah  bore  to  all  the  increase  of  their 
possessions.  We  know,  however,  (if  our 
chronology  may  be  trusted,)  that  the  confu- 
sion of  tongues,  and  the  consequent  dispersion 
and  non-intercourse  of  Noah's  descendants, 
took  place  two  hundred  and  fifty  years  before 
his  death.  Hence  the  law  which  Noah  obey- 
ed in  his  religious  offerings  must  have  been 
known  at  that  time,  and,  so  far  as  there  is 
agreement  in  the  traces  of  it  found  among 
the  isolated  nations  which  sprung  from  him, 
it  is  plain  that  they  afford  us  a  truthful  index 


116  THE   GEEAT   QUESTION. 

to  the  law.  I^ow  it  is  said  by  those  who  have 
extensively  investigated  the  subject,  and  are 
entitled  to  our  confidence,  that  ''  almost  all 
nations  of  the  earth  have  agreed  in  giving 
a  tenth  of  their  property  to  religious  uses.  "* 
Of  course  we  are  not  to  understand  that  all 
men  have  actually  given  a  tenth,  but  that 
the  custom  of  devoting  a  tenth  to  religion  is 
among  the  traditions  of  nearly  all  nations, 
and  has  been  observed  generally  by  devout 
worshipers. 

Parallel  to  this,  though  by  no  means  so 
direct  and  forcible,  is  the  evidence  for  the 
Sabbath  found  in  the  custom  of  various  na- 
tions of  dividing  time  by  weeks  of  seven  days. 
This  of  itself,  however,  does  not  even  suggest 
that  the  primitive  inhabitants  were  required 
to  devote  the  whole  of  each  successive  seventh 
day  to  religion.  From  this  alone,  indeed, 
nothing  could  be  inferred.  Yet  in  view  of  its 
harmony  with  the  law  as  given  by  Moses, 
and  of  the  hallowing  of  the  first  day,  men- 
tioned in  connection  with  the  account  of  the 
creation,  the  division  by  hebdomadal  periods 
is  regarded  as  a  valid  evidence  that  the  Sab- 
bath was  required  of  man  at  least  as  early  as 
the  dispersion  of  Babel.  But  the  world- M'ide 
acknowledgment  that  a  tenth  of  all  should  be 

»  Dr.  A.  Clarke. 


SECOND    SCRIPTURAL    RULE.  117 

devoted  to  religious  purposes,  aside  from  its 
harmony  with  the  entire  range  of  sacred  his- 
tory, and  with  the  law  as  proclaimed  upon 
Mount  Sinai,  affords  us  in  itself  a  distinct 
and  irrefragable  evidence  that  a  law  requir- 
ing a  tenth  for  the  cause  of  religion  was  early 
revealed  to  man.  Observe,  the  custom  from 
which  we  infer  this  relates  not  to  a  ten- 
fold division  of  property,  but  to  the  actual 
devotement  of  one  whole  tenth  to  religion. 
"We  do  not  say  that  this  alone  demonstrates 
our  position ;  but  we  do  say  that  the  unyield- 
ing fact  before  us,  in  the  absence  of  any 
counter  evidence,  establishes  a  strong  prob- 
ability for  the  law.  This  fact  must  have  had 
some  cause.  A  divine  law  would  be  an  ade- 
quate and  natural  cause,  and  no  other  even 
probable  cause  aan  be  conjectured. 

It  is  not  essential  to  our  argument  to  know 
whether  Adam  ajad  Abel  gave  a  tenth.  We 
are  all  descendants  of  Noah ;  and  if,  as  the 
fact  stated  affords  us  good  reason  to  believe, 
this  law  was  in  existence  in  his  time,  it  is 
in  force  now,  for  it  has  never  been  repealed. 
Probably,  however,  the  minimum  propor- 
tion at  first  required  of  fallen  man  was  never 
changed.  Both  Noah's  father  and  grand- 
father were  cotemporary  with  Adam,  the 
former  for  a  period  of  fifty-six  years,  and  the 


118  THE   GREAT   QUESTION. 

latter  for  two  hundred  and  forty-three  years. 
Doubtless  Noah  was  himself  cotemporary 
with  many  of  the  immediate  children  of 
Adam. 

Again :  that  God  required  a  tenth  imme- 
diately subsequent  to  the  time  of  l^oah,  is 
conclusive  from  the  example  of  Abraham. 
We  are  informed  in  Gen.  xiv,  20,  that  "He 
gave  tithes  {i.  e.  a  tenth)  of  all  "  to  Melchiz- 
edek,  "  who  was  the  priest  of  the  most  high 
God."  Now  Abraham  was  born  only  two 
years  subsequent  to  the  death  of  Noah,  and 
he  must  have  known  the  law  as  observed  by 
him.  There  is  no  intimation  that  he  received 
any  new  law.  Besides,  the  law  under  which 
he  acted  being  identical  with  that  which  is 
traceable  among  the  nations  generally,  it  is 
morally  certain  that  both  he  and  they  re- 
ceived it  through  their  distinguished  an- 
cestor. We  insist  that  in  the  light  of  the 
evidences  before  us  this  does  not  admit  of 
reasonable  doubt.  Abraham  did  not  give  a 
tenth  because  that  proportion  accidentally 
occurred  to  him  just  at  that  time.  A  notion 
more  obviously  repugnant  to  the  dictates  of 
common  sense  never  found  an  entrance  into 
the  mind  of  man,  than  that  the  divine  Law- 
giver should  borrow  the  idea  of  this  law 
from  Abraham,  and  then  subsequently  in- 


SECOND   SCEIPTUEAL   RULE.  119 

corporate  it  into  the  constitution  of  his  gov- 
ernment over  his  chosen  people.  ]^or  did 
the  nations  of  the  earth  borrow  it  from  him ; 
for,  according  to  the  common  chronology, 
they  had  then  been  separated  from  each 
other  for  three  hundred  and  thirty -four  years. 
But  mark  the  style  of  the  historian.  "Mel- 
chizedek,  king  of  Salem,  brought  forth 
bread  and  wine :  and  he  was  the  priest  of 
the  most  high  God.  And  he  blessed  him, 
and  said,  Blessed  be  Abram  of  the  most 
high  God,  possessor  of  heaven  and  earth. 
And  blessed  be  the  most  high  God,  which 
hath  delivered  thine  enemies  into  thy  hand. 
And  he  gave  him  tithes  of  all P  All  this  is 
narrated,  not  as  though  it  was  unusual,  but 
as  though  it  was  only  an  ordinary  event. 
Abraham,  returning  from  a  righteous  en- 
counter with  his  enemies  laden  with  the 
goods  he  had  rescued  from  them,  is  met  by 
Melchizedek,  who  first  extends  to  him  his 
hospitalities  by  setting  before  him  bread  and 
wine.  Having  thus  refreshed  him  from  his 
exhaustion,  as  the  priest  of  God  he  bestows 
upon  him  the  accustomed  blessing,  (Num. 
vi,  23-26,)  and  Abraham,  as  a  pious  man, 
delivered  to  him  the  accustomed  tithes. 

Passing  down  a  period  of  a  hundred  and 
thirty-four  years,  we  find  the  next  allusion  to 


120  THE  GREAT  QUESTION. 

this  law  in  the  vow  of  Jacob  to  give  to  the 
Lord  a  tenth  of  all  the  property  that  should 
be  committed  to  him.  And  here,  too,  it 
appears,  both  from  the  circumstances  and 
from  the  language  employed,  that  Jacob 
simply  vowed  allegiance  to  a  known  law  of 
God. 

Though  younger  than  his  brother  Esau, 
Jacob  was  chosen  of  God  to  be  the  successor 
of  his  father  Isaac  in  the  line  through  which 
the  promise  made  to  Abraham  was  to  be 
fulfilled.  But  his  mother,  who  made  him 
her  favorite  son,  distrusted  the  divine  prom- 
ise, and  undertook  to  accomplish  his  promo- 
tion by  unrighteous  means.  Jacob  yielded 
to  the  temptation,  and  adopted  her  plans. 
Instead  of  trusting  in  God,  he  dishonorably 
and  cruelly  took  advantage  of  his  brother's 
exhaustion  to  wrest  from  him  his  birthright, 
and  then,  by  a  base  resort  to  deception,  de- 
frauded him  of  his  father's  blessing.  As  the 
consequence  of  this,  "Esau  hated  Jacob," 
and  resolved  to  take  his  life.  In  his  extrem- 
ity^, Jacob  left  his  father's  house  to  take 
refuge  from  the  enmity  of  his  brother  among 
his  relatives  in  Padan-aram.  On  his  way 
thither  he  tarried  for  a  night  at  Haran.  A 
lonely  exile,  as  he  laid  his  head  uj^on  his 
stone  pillow  in  the  open  air,  we  may  well 


SECOND   SCRIPTURAL   RULE.  121 

suppose  he  began  to  feel  that  the  way  of  the 
transgressor  is  hard.  The  prospect  before 
him  was  anything  but  encouraging.  It  is 
not  improbable  that  he  was  humbled  by  his 
misfortunes,  and  closed  his  eyes  in  slumber 
a  penitent.  It  was  a  favorable  time,  and  the 
God  against  whom  he  had  sinned  visited  him 
in  mercy,  and  granted  him  a  sensible  mani- 
festation of  his  ever-watchful,  bountiful  prov- 
idence. In  a  dream,  he  beheld  the  vision 
of  a  ladder  extending  from  earth  to  heaven, 
upon  which  the  angels  of  God  were  ascend- 
ing and  descending.  This  doubtless  sym- 
bolized the  special  care  of  his  heavenly 
Father  in  constantly  protecting,  guiding, 
and  providing  for  him.  But  he  also  received 
directly  from  the  Lord,  who  stood  above  the 
ladder,  a  glorious  reassurance  that  the  prom- 
ise made  to  Abraham  should  be  verified 
to  him — that  the  divine  presence  should 
graciously  accompany  him  in  all  his  goings — 
that  he  should  be  brought  back  to  the  prom- 
ised land — that  it  should  be  the  inheritance 
of  his  posterity,  who  should  be  as  tlie  dust 
of  the  earth  in  numbers — that  they  should, 
spread  abroad  on  every  hand,  and  that 
through  them  all  the  nations  of  the  earth 
should  be  blessed.  So  deeply  did  this  divine 
manifestation  impress  the  mind  of  Jacob, 


122  THE   GREAT   QUESTTION. 

that  when  he  awoke  he  exclaimed,  "  Surely 
the  Lord  is  in  this  place  ;  and  I  knew  it  not." 
"He  was  afraid,  and  said.  How  dreadful  is 
this  place !  this  is  none  other  but  the  house 
of  God,  and  this  is  the  gate  of  heaven.'- 
Rising  early  in  the  morning,  he  set  up  the 
stone  upon  which  he  had  rested  as  a  pillar, 
and,  anointing  it  with  oil,  consecrated  it  as 
a  Bethel — a  house  of  God. 

Such,  in  brief,  were  the  circumstances. 
How  natural  in  view  of  them  that  Jacob 
should  immediately  take  the  step  that  he 
did — make  a  solemn  vow  before  God  of  rever- 
ential and  aifectionate  obedience.  "And 
Jacob  vowed  a  vow,  saying.  If  God  will  be 
with  me,  and  will  keep  me  in  this  way  that 
I  go,  and  will  give  me  bread  to  eat,  and  rai- 
ment to  put  on,  so  that  I  come  again  to  my 
father's  house  in  peace  ;  then  shall  the  Lord 
be  my  God :  and  this  stone,  which  I  have 
set  for  a  pillar,  shall  be  God's  house:  and 

OF  ALL  THAT  THOU  SHALT  GIVE  ME,  I  WILL 
SURELY  GIVE  THE  TENTH  UNTO  THEE."  Ob- 
serve, the  vow  of  Jacob  as  first  expressed  in 
general  terms,  is  that  the  Lord  should  be  his 
God ;  that  is,  that  he  would  faithfully  con- 
form his  life  to  the  laws  of  God.  Then,  with 
a  special  reference  to  the  promise  of  distin- 
guished prosperity,  he  repeats  the  vow  by 


SECOND    SCKIPTURAL    RULE.  123 

consecrating  the  place  to  the  worship  of 
God,  and  promising  to  give  the  required 
tenth  of  his  possessions  to  the  Lord.  In 
other  words,  he  vowed  faithfully  to  attend 
to  the  two  great,  inseparable  duties,  relig- 
ious worship  and  religious  offerings.  This 
was  acknowledging  the  Lord  to  be  his  God. 

We  shall  not  detain  the  reader  by  extend- 
ed remark  upon  these  examples.  It  becomes 
us  not  to  overlook  the  authority  with  which 
the  divine  approval  clothes  them.  But  we 
would  call  attention  not  chiefly  to  these  ex- 
amples themselves,  but  to  the  divine  law  of 
which  they  afford  us  indices.  If  Jacob  was 
sometimes  unfaithful  to  his  vow,  the  law  to 
wliich  it  relates  is  none  the  less  authoritative. 
Both  his  example  and  that  of  Abraham,  as 
recorded  for  our  instruction,  teach  us  not 
merely  to  do  as  they  did  in  precisely  simi- 
lar circumstances,  but  to  obey  the  law  which 
ihey  reveal  to  us  under  all  circumstances. 

At  first  it  might  seem  mysterious  that 
if  such  a  law  then  existed  the  allusions  to 
it  should  not  be  more  numerous;  but  upon 
a  moment's  reflection  the  mystery  will  dis- 
appear. The  liistory  of  patriarchal  times  is 
very  brief.  Up  to  the  time  of  Jacob's  vow, 
a  period  of  two  thousand  two  hundred  and 
twenty-five  very  eventful  years,  the  narrative 


124:  THE   GEEAT    QUESTION. 

occupies  only  the  first  twenty-eight  chapters 
of  the  book  of  Genesis.  Be  it  also  remem- 
bered that  the  historian  himself  received 
from  God  a  direct  revelation  of  his  law,  and 
proclaimed  it  to  the  people.  Hence  it  was 
unnecessary  that  he  should  dwell  upon  the 
law  in  the  history  of  the  patriarchs.  They 
had  gone  to  their  account,  and  those  for 
whom  Moses  wrote — Christians  as  well  as 
Jews — have  the  law  as  given  by  him.  It  is 
not  very  remarkable,  then,  that  the  early 
historical  allusions  to  the  law  are  few  and 
incidental.  We  should  not  expect  to  find  it 
anywhere  treated  of  as  the  principal  subj  ect. 

Yet  the  occasional  references  to  the  law  in 
patriarchal  history  all  exactly  agree  with 
the  written  law,  and  go  far  toward  proving 
that  the  latter  was  substantially  a  republica- 
tion. Indeed,  we  may  be  assured  of  this  on 
the  authority  of  divine  immutability.  Moses 
does  not  inform  us,  in  so  many  words,  that 
the  patriarchs  of  whom  he  makes  mention 
were  required  to  worship  God  and  him  alone, 
to  remember  the  Sabbath  day  to  keep  it 
holy,  and  of  all  their  increase  in  earthly  goods 
to  bring  the  tenth  to  the  Lord ;  but  he  all 
along  takes  for  granted,  as  it  becomes  us  to 
do,  that  the  laws  of  God  are  unchangeable. 

But  let  it  be  specially  borne  in  mind  that 


SECOND    SCRIPTURAL   RULE.  125 

the  allusions  to  the  law  respecting  religious 
offerings  are  much  more  frequent  than  to 
any  other  law.  Indeed,  the  examples  we 
have  just  considered  present  to  us  a  complete 
view  of  the  identical  statute  upon  this  sub- 
ject, which  was  subsequently  proclaimed  up- 
on Mount  Sinai.  Of  all  the  spoils  Abraham 
gave  a  tenth,  and  Jacob  promised  to  give 
a  tenth  of  all  that  the  Lord  should  give 
him. 

Now,  first  look  at  these  examples  separately ; 
next,  mark  their  agreement  with  each  other ; 
then  their  agreement  with  the  law  inculcated 
by  Moses  ;  then  their  agreement  with  the  cus- 
tom ofdevotinga  tenth  to  religion,  found  in  sev- 
eral widely-separated  nations  and  theabehold 
the  harmony  of  this  concurrent  testimony  with 
the  established  fact  that,  from  the  first,  some 
portion  of  man's  income  was  required  in  re- 
ligious offerings,  and  surely  no  reasonable 
doubt  can  remain  that,  long  anterior  to  the 
dawn  of  the  Mosaic  dispensation,  it  was 
made  the  duty  of  man,  of  all  the  increase  of 
his  possessions,  to  bring  at  least  a  tenth  to 
the  Lord.  Thus  we  are  led  to  the  very  im- 
portant conclusion,  that  since  this  law  is  not 
a  peculiarity  of  the  Jewish  ecclesiastical  sys- 
tem, it  could  not  have  passed  away  when 
that  system  was  superseded  by  Christianity ; 


126  THE   GREAT  QUESTION. 

but  that  it  is  now  as  sacred  a  religious  ob- 
ligation as  is  the  observance  of  the  Sabbath. 
So  far  we  have  reasoned  from  the  priori- 
ty of  this  law  to  the  first  publication  of  it  by 
Moses.  We  repeat  the  admission,  that  the 
evidences  upon  which  our  premise  rests  here 
are  not  of  such  a  nature  that  they  cannot  be 
questioned.  If  they  were,  our  conclusion 
would  be  irresistible.  But  we  claim  that 
these  evidences  establish  so  strong  a  proba- 
bility as  to  make  the  law  obligatory  upon  us. 
Yiewed  in  connection  with  the  further  evi- 
dence furnished  in  the  language  of  the  writ- 
ten law,  they  are,  to  say  the  least,  as  full 
and  decisive  as  are  the  evidences  that  the 
primitive  inhabitants  were  required  to  devote 
each  recurring  seventh  day  to  religion.  Had 
it  been  wise,  the  divine  Lawgiver  could,  by 
a  single  sentence,  either  in  patriarchal  his- 
tory or  in  the  ISTew  Testament,  have  placed 
both  these  institutions  beyond  the  possibility 
of  doubt  to  all  believers  in  divine  revelation. 
But  in  his  wisdom  he  has  seen  fit  to  test  our 
candor,  and  the  sincerity  and  strength  of  our 
devotion,  by  resting  them  upon  such  evi- 
dences as  require  investigation  and  after  the 
fullest  investigation  may  be  easily  resisted, 
if  we  consult  our  own  convenience,  or  take 
refuge  in  the  fortress  of  a  selfish  love  of  gain. 


SECOND    SCRIPTURAL    RULE.  127 

How  solemn  the  responsibility  which  Heaven 
has  thus  devolved  upon  us.  Yet  how  rea- 
sonable. We  are  not  required  to  exclude 
every  doubt  from  the  mind.  The  religious 
obligation  of  the  Sabbath  is  so  generally  ad- 
mitted among  us,  that  the  temptation  to  call  in 
question  its  evidences  is  comparatively  slight. 
Indeed,  we  have  proved  the  Sabbath  to  be  a 
divine  institution  by  experience.  We  know 
it  to  be  of  God  because  it  is  a  great  blessing. 
But  in  the  absence  of  a  personal  experience 
of  the  practicability  and  blessedness  of  the 
divine  claim  to  a  tenth  of  our  income,  and 
in  opposition  to  the  prevailing  impression  (it 
cannot  be  called  an  opinion)  in  the  Church, 
we  shall  not  find  it  easy  to  avoid  doubt. 
But  if,  between  a  religious  obligation  and 
what  would  otherwise  be  an  innocent  self- 
indulgence,  there  intervenes  a  doubt,  in 
which  scale  ought  we  to  place  the  doubt? 
Should  we  give  the  preference  to  religion, 
or  to  self?  What  is  the  just  weight  of  our 
own  convenience  or  gratification,  or  of  any 
temporal  consideration  against  the  infinite 
claims  of  Jehovah  ?  To  ask  these  questions 
distinctly  is  to  answer  them.  No  person 
who  deserves  the  name  of  a  Christian  can 
hesitate  for  a  moment.  "  Doubting  concern- 
ing religion  implies  such  a  degree  of  evidence 


128  TPIE   GKEAT   QUESTION. 

for  it  as,  joined  with  the  consideration  of  its 
importance,  unquestionably  lays  men  under 
obligations  to  have  a  dutiful  regard  to  it  in 
their  behavior."^ 

We  shall  now  introduce  to  the  reader 
another  argument  of  an  entirely  different 
nature  from  the  one  just  considered.  We 
have  viewed  our  subject  from  the  stand- 
point of  patriarchal  law.  Let  us  now  take 
our  position  upon  the  law  as  given  by  Moses. 
Here,  at  all  events,  we  stand  upon  firm 
ground — our  premise  is  sure.  We  have  the 
law  in  the  very  words  of  Jehovah,  Lev. 
xxvii,  30,  32 :  "  All  the  tithe  of  the  land, 
whether  of  the  seed  of  the  land,  or  of  the 
fruit  of  the  tree,  is  the  Lord's :  it  is  holy  unto 
the  Lord."  "  And  concerning  the  tithe  of 
the  herd,  or  of  the  flock,  even  of  whatsoever 
passeth  under  the  rod,  the  tenth  shall  be 
holy  unto  the  Lord." 

The  only  question  which  can  arise  here, 
is  whether  we  are  warranted  in  the  conclu- 
sion that  this  law  is  obligatory  under  the 
Christian  dispensation.  We  unhesitatingly 
assume  the  affirmative.  But,  in  pursuing 
our  inquiry,  let  us  never  forget  that  the  law 
stands  recorded  in  unequivocal  language 
anxong  the  divine  statutes,  and  that  we  are 
^  Butler's  Analogy, 


SECOND    SCRIPTURAL    RULE.  129 

under  as  sacred  an  obligation  to  obey  it  as 
we  are  to  discharge  any  other  Christian 
duty,  unless  it  can  be  clearly  shown  that  its 
obligation  ceased  at  the  commencement  of 
the  Christian  dispensation.  The  presump- 
tion is  in  favor  of  the  ceaseless  claims  of  the 
law ;  hence  the  burden  of  proof  j  ustly  falls 
upon  those  who  dispute  its  claims  upon  the 
Christian.  The  proper  form  of  the  question 
is  not,  Is  this  law  now  in  force  ?  but.  Has  it 
passed  away  by  its  purpose  being  fully  ac- 
complished ?  Let  us  ever  remember,  too, 
that  while  nothing  short  of  the  most  absolute 
proof  can  justify  us  in  the  conclusion  that 
we  are  released  from  the  claims  of  any 
divine  law,  we  have  no  right  to  demand 
such  proof  that  any  law  is  perpetual  in  its 
claitns.  We  take  our  position,  however,  in 
the  confidence  that  when  the  evidences 
upon  which  it  rests  have  been  carefully 
and  candidly  examined,  it  will  be  found 
impregnable. 

We  readily  admit  that  there  is  a  part  of 
the  Mosaic  law  which  is  not  binding  upon 
the  Christian.  We  shall  not,  however,  find 
it  at  all  difiicult  to  determine  what  this  part 
is.  Excepting  perhaps  a  few  statutes  in  the 
civil  code  which  were  merely  prudential, 
and  were  unquestionably  limited  in  their 
9 


130  THE  GREAT  QUESTION. 

application,  the  law  as  given  by  Moses  is, 
in  general  terms,  divided  into  the  moral  law 
and  the  ceremonial  law.*  The  moral  law 
requires  religion  itself;  the  ceremonial 
simply  prescribed  the  form  of  religion  in 
an  introductory  dispensation.  Hence  all 
the  precepts  of  the  former  are  perpetual, 
while  those  of  the  latter  passed  away  with 
the  preparatory  dispensation  of  which  they 
were  peculiarities. 

'No  part  of  the  law  has  been  formally 
repealed.  "Think  not,"  says  the  great 
Teacher,  "  that  I  am  come  to  destroy  the 
law,  or  the  prophets :  I  am  not  come  to 
destroy,  but  to  fulfill.  For  verily,  I  say  unto 
you,  Till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  in  no  wise  pass  from  the  law, 
till  all  be  fulfilled."  This  language  is 
specially  addressed  to  those  who  think  the 
law  as  given  by  Moses  destroyed  now  that 
grace  and  truth  have  come  by  Jesus  Christ. 
"Think  not  this,"  is  his  command.  Our 
Lord  refers  here  not  merely  to  the  precepts 
of  the  decalogue  ;  but  he  speaks  in  universal 
terms  of  whatever  is  sanctioned  or  prohibited 
either  in  the  pentateuch,  or  in  the  propheti- 
cal Scriptures.     He   declares   with  solemn 

**  Let  not  the  statutes  of  the  Jewish  civil  code  be  con- 
founded with  the  penalties  affixed  to  them. 


SECOND    SCRIPTURAL   RULE.  131 

emphasis  that  not  one  of  the  least  of  the 
commandments  found  anywhere  in  these 
sacred  writings  shall  ever  be  destroyed. 
"  He  came  not  to  destroy,  but  to  fulfill." 

The  term  rendered  "  fulfill "  {plerosai)  means 
either  to  make  full,  complete,  or  perfect ;  or 
to  accomplish,  according  to  the  object  to 
which  it  is  applied.  Both  these  senses  are 
sanctioned  by  extensive  usage  in  the  ISTew 
Testament  and  the  Septuagint,  as  well  as  in 
the  classics.  In  the  latter  sense  Christ  ful- 
filled the  ceremonial  law  relating  to  the  form 
of  Jewish  worship,  all  of  which  pointed  to 
him,  and  was  a  shadow  of  the  good  things 
of  his  coming  kingdom.  This  was  not  de- 
stroyed, but  it  came  to  a  full  end  in  Christ, 
because  in  him  its  pm-pose  was  fully  accom- 
plished. But  he  came  to  fulfill  all  the  pre- 
cepts of  the  moral  law^  in  the  sense  of  per- 
fecting them,  and  showing  the  depth  and 
fullness  of  their  import.  He  taught  that 
they  require  the  obedience  of  the  heart  as 
well  as  of  the  outward  man. 

The  question  before  us  now  becomes  a 
very  plain  one.  Does  the  divine  claim  to  a 
tenth  belong  to  the  ceremonial  law  w^hich 
came  to  an  end  in  Christ  ?  or  is  it,  like  that 
enjoining  the  Sabbath,  a  moral  statute — a 
part  of  that  law  which  he  came  to  make 


132  THE   GREAT    QUESTION. 

complete  by  teaching  the  fullness  of  its 
claims  ?     The  answer  is  obvious. 

First,  that  this  statute  belongs  to  the 
moral,  and  not  the  ceremonial  law,  is  evi- 
dent from  its  nature.  It  comes  in  direct 
conflict  with  our  natural  eagerness  for 
dominion  and  possession,  and  requires  what 
to  us  seems  a  sacrifice.  It  demands  a  prac- 
tical acknowledgment  of  God  as  the  giver 
of  all,  and  our  rightful  sovereign.  The 
manner  of  expending  the  tithe  was  cere- 
monial; but  acknowledging  the  tithe  as 
holy  unto  the  Lord^  is  strictly  a  religious 
act — an  act  of  the  soul — entirely  distinct 
from  the  ceremonial  law.  So  the  law  re- 
quiring each  successive  seventh  day  as  a 
Sabbath  is  moral,  and  hence  perpetual ; 
while  the  laws  which  enjoined  upon  the 
Jew  the  particular  form  of  w^orship  upon 
the  Sabbath  were  ceremonial,  and  hence 
temporary. 

Again :  we  have  the  decisive  fact  that 
this  law  was  given  to  Moses  as  a  perfectly 
distinct  statute,  and  nineteen  years  prior  to 
the  date  of  the  law  which  gave  the  tithe  to 
the  Levites.  This  alone  puts  the  question 
beyond  controversy. 

Indeed,  it  appears  that  the  tithe  was  va- 
riouslyemployed  in  the  preceding  ages  of  the 


SECOND    SCRIPTURAL   RULE.  133 

world.  Doubtless  the  appropriation  of  it  was 
alwaj's  prescribed  by  special  statutes  suited  to 
the  time  and  circumstances.  The  antedilu- 
vian patriarchs,  including  Noah,  seem  to  have 
been  priests  to  tlieir  own  families,  and  may 
have  expended  the  tithe  wholly  in  offerings 
made  by  themselves  upon  the  sacrificial 
altar.  Abraham  we  know,  in  one  instance, 
gave  all  the  tithe  to  Melchizedek,  who  was 
the  priest  of  the  most  high  God,  and  the 
fullest  type  of  Christ.  In  the  incidental  al- 
lusion to  this  law  in  the  history  of  Jacob  we 
find  simply  his  religious  vow  to  give  the 
tithe  to  the  Lord,  with  no  intimation  re- 
specting the  particular  object.  Here,  in  the 
words  in  which  this  law  was  received  by 
Moses,  as  just  noticed,  there  is  no  reference 
to  the  application  of  the  tithe.  Subsequently 
the  tithe  of  the  land  was  made  a  part  of  the 
portion  of  the  Levites,  and  they  in  turn  were 
required  to  give  a  tithe  of  their  tithe  to  the 
priests.  The  purpose  of  the  Levitical  system 
being  now  fulfilled  in  Christ,  of  course 
another  change  occurs  in  the  direction  of 
the  tithe.  It  is,  however,  still  the  Lord's,  to 
be  applied  in  sustaining  the  institutions  of 
religion,  and  in  such  charities  as  are  clearly 
auxiliary  to  its  promotion. 

We   may  now   regard   the    question   as 


134  THE   GEEAT   QUESTION. 

settled  that  this  statute  belongs  not  to  the 
ceremonial,  but  to  the  moral  law.  If  we 
had  no  other  evidence  than  this  in  its  sup- 
port, we  appeal  to  the  reader  whether  this 
alone  would  not  sustain  it  firmly. 

But  we  find  further  substantial  evidence 
that  the  law  under  consideration  is  perpetual 
in  the  terms  in  which  it  was  given  to  Moses : 
"  All  the  tithe  of  the  land  is  the  Lord's :  it 
is  holy  unto  the  Lord."  "  And  concerning 
the  tithe  of  the  herd,  or  of  the  flock,  even  of 
whatsoever  passeth  under  the  rod,  the  tenth 
shall  be  holy  unto  the  Lord."  Observe  par- 
ticularly, and  bear  constantly  in  mind,  that 
this  is  the  very  form  in  which  Moses  received 
this  statute  from  Jehovah.  But  it  is  obvious, 
upon  the  first  and  most  casual  reading,  that 
this  cannot  be  the  proclamation  of  a  new 
law  limited  in  its  application  to  a  single 
nation,  and  to  them  only  for  a  few  genera- 
tions. On  the  contrary,  it  is  plainly  a  re- 
statement of  a  universal  and  perpetual  law, 
with  an  implied  command  to  the  children 
of  Israel  to  obey  it. 

It  has  been  justly  urged  that  in  the  thirti- 
eth verse,  in  which  the  tithe  of  the  land  is 
required,  the  present  tense  excludes  the 
notion  that  God  at  this  time  set  up  a  new 
claim.     But  it  has  a  broader  significancy. 


SECOND   SCRIPTTJEAL   RULE.  135 

It  shows  the  ceaseless  obligation  of  this  law. 
If  the  future  tense  were  employed,  as  in  the 
case  of  the  tithe  of  the  herd,  or  of  the  flock, 
that  would  not  imply  that  the  law  was  then 
first  made  known,  much  less  that  it  was 
limited  to  a  few  centuries ;  for  usage  sanc- 
tions the  future  tense  in  the  declaration  of 
eternal  laws  as  in  most  of  the  precepts  of 
the  decalogue.  Indeed,  the  direct  command 
must  relate  to  the  future  only,  as  we  have 
only  the  future  in  which  to  obey.  But  the 
present  tense,  "All  the  tithe  of  the  land  is 
the  Lord's,"  admits  of  but  one  interpreta- 
tion. It  clearly  expresses  an  unchangeable 
divine  reservation  of  a  tenth.  "This  God 
claims  as  his  own ;  it  is  spoken  of  here  as 
being  a  point  concerning  which  there  was 
neither  doubt  nor  difficulty."*  Precisely 
similar  language  is  employed  in  relation  to 
the  Sabbath.  "  Tlie  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God."  The  first  of 
every  seven  days  from  man's  creation,  and 
the  first  tenth  of  all  his  increase,  is  the 
Lord's, — at  least  in  all  time.  With  this,  too, 
agrees  the  statute  appropriating  the  tithe  to 
the  use  of  the  Levites.  God  did  not  at  first 
formally  command  the  people  to  pay  the 
Levites  a  tenth  of  their  income.     Having 

»  Dr.  A.  Clarke. 


136  THE   GREAT   QUESTION. 

already  claimed  a  tenth  as  his,  he  now  sim- 
ply informed  them  that  he  had  himself  given 
the  tithe  to  the  Levites,  thereby  pointing  out 
to  them  how  he  expected  them  to  employ 
his  tithe.  "Behold,  I  have  given  the  chil- 
dren of  Levi  all  the  tenth  in  Israel  for  an  in- 
heritance, for  the  service  which  they  serve, 
even  the  service  of  the  tabernacle  of  the 
congregation."  Num.  xviii,  21. 

Though,  as  observed,  we  find  the  future 
tense  in  the  thirty-second  verse,  which  re- 
lates to  the  tithe  of  the  flocks  and  herds,  yet 
this  verse  too  affords  us  conclusive  evidence 
that  the  tithe  was  already  understood.  This 
is  intimated  in  the  prefatory  clause,  "And 
concerning  the  tithe  of  the  herd,  or  of  the 
flock" — a  form  of  expression  which  implies 
that  the  subject  was  a  familiar  one.  This, 
it  will  not  be  questioned,  is  the  more  natu- 
ral inference.  But  our  position  finds  decisive 
evidence  in  this  verse  in  its  allusion  to  an 
established  custom  by  which  the  Lord's  tithe 
was  separated  from  the  rest.  "  Of  whatso- 
ever passeth  under  the  rod  the  tenth  shall  be 
holy  unto  the  Lord."  This  custom  is  ex- 
plained by  the  rabbins  as  follows :  "  When 
a  man  was  to  give  the  tithe  of  his  sheep  or 
calves  to  God,  he  was  to  shut  up  the  whole 
flock  in  one  fold,  in   which  there  was  one 


SECOND    SCRIPTURAL    RULE.  137 

narrow  door  capable  of  letting  out  one  at  a 
time.  The  owner,  about  to  give  the  tenth 
to  the  Lord,  stood  by  the  door  with  a  rod  in 
his  hand,  the  end  of  which  was  dipped  with 
vermilion,  or  red  ocher.  The  mothers  of  those 
lambs  or  calves  stood  without:  the  door 
being  opened,  the  young  ones  ran  out  to 
join  themselves  with  their  dams;  and  as 
they  passed  out  the  own^r  stood  with  his 
rod  over  them,  and  counted  one,  two,  three, 
four,  five,  &c.,  and  when  the  tenth  came,  he 
touched  it  with  his  colored  rod,  by  which  it 
was  distinguished  to  be  the  tithe  call^  sheep, 
&c.,  and  whether  poor  or  lean,  perfect  or 
blemished,  that  was  received  as  the  legiti- 
mate tithe."  The  reader  need  not  be  in- 
formed that  the  law  requiring  the  tithe  must, 
to  say  the  least,  be  as  ancient  as  the  custom 
which  relates  to  it. 

It  is  worthy  of  particular  attention,  that 
the  evidences  afforded  in  these  two  verses 
are  entirely  distinct  in  their  nature.  In  the 
former,  the  tithe  is  spoken  of  as  an  immu- 
table claim  of  God  upon  man's  possessions. 
In  the  latter,  it  is  introduced  as  a  thing  well- 
known,  and  in  connection  with  the  command 
to  obey  it,  the  divine  sanction  is  put  upon 
an  existing  custom  by  which  the  Lord's  tithe 
was  separated  from  the  rest.    I^Tow  we  may 


138  THE   GREAT    QUESTION. 

be  assured  that  this  was  not  accidental. 
The  Sovereign  Ruler  stated  this  law  in  the 
most  appropriate  terms,  and  of  design  fur- 
nished us  with  this  accumulated  and  varied 
evidence  that  it  is  of  perpetual  obligation. 

We  are  now  prepared  to  submit  the  ques- 
tion to  the  reader,  whether  our  position,  that 
this  law,  as  given  by  Moses,  is  still  in  force, 
is  not  fairly  and  fully  sustained.  We  have 
seen  that  the  nature  of  this  law,  as  well  as 
its  perfect  distinctness  from  the  application 
of  the  tithe,  and  especially  its  publication 
some  twenty  years  before  the  tithe  was  given 
to  the  Levites,  proves  decisively  that  it  be- 
longs to  the  moral  law,  no  part  of  which  has 
passed  away.  And  we  have  also  seen  that 
this  law,  as  proclaimed  upon  Mount  Sinai, 
is  stated  in  terms  which  imply,  beyond  a 
doubt,  both  its  priority  and  perpetuity  ;  yea, 
which  unequivocally  express  its  ceaseless 
obligation. 

We  see  further  that  our  two  positions — 
the  first,  that  this  law  existed  in  patriarchal 
times,  and  the  second,  that  it  is  a  part 
of  the  moral  law  given  by  Moses — join 
the  one  upon  the  other,  thereby  mutually 
strengthening  each  other,  and  constituting 
one  solid,  immovable  basis  in  support  of  its 
religious  obligation  upon  the  Christian. 


SECOND   SCRIPTURAL  RULE.  139 

This  law  has  also  the  support  of  several 
strong  presumptive  evidences.  But  we  have 
room  for  only  a  brief  allusion  to  these. 

The  supposition  is  obviously  unreasonable 
and  the  suggestion  of  selfishness,  that  God 
expects  less  of  the  Christian  than  he  did  of 
the  Jew.  Just  the  reverse  would  be  a  more 
natural  expectation.  No  reason  can  be  given 
for  so  many  and  so  large  assessments  as  were 
made  upon  the  possessions  of  the  Jew,  ex- 
cept that  it  was  demanded  by  his  own  in- 
terests. A  much  less  expensive  form  of 
worship  would  doubtless  have  answered 
every  other  purpose  than  that  of  protecting 
him  against  selfishness.  Now  the  demands 
of  fallen  human  nature  are  the  same  under 
the  Christian  as  under  the  Mosaic  dispensa- 
tion ;  and,  in  addition  to  this,  the  glorious 
enterprise  of  the  world's  salvation  has  been 
made  dependent  upon  the  Christian.  All 
the  Christian  can  possibly  give  is  needed  in 
the  work  assigned  to  him  of  evangelizing 
the  world.  Circumstances  then  seem  to  re- 
quire of  the  Christian  much  more  than  they 
did  of  the  Jew.  Shall  we  not  rather  say, 
that  in  the  great  commission  to  the  Church, 
God  calls  on  her  for  more  ? 

Again :  no  reason  can  be  discovered  for 
such  a  law  three  thousand  years  ago  which 


140  THE   GREAT  QUESTION. 

exists  not  now.  The  rich  and  the  poor  then 
needed  some  law  prescribing  the  minimum 
proportion,  and  they  need  it  equally  now, 
as  is  evident  from  the  reluctance  with  which 
the  majority  of  professed  Christians  give 
even  a  twentieth  of  their  income.  Many, 
indeed,  who  give  less  than  a  twentieth  to- 
ward the  support  of  preaching  in  their  own 
vicinity,  and  for  home  charities,  would 
scarcely  give  anything  for  the  Missionary, 
Tract,  Sunday  School,  and  Bible  causes  but 
for  the  most  persevering  efforts  of  their  pas- 
tor, and  the  committee  and  collectors  ap- 
pointed as  his  assistants.  Some,  doubtless, 
there  will  always  be,  who  will  contrive  to 
rob  God  of  a  part  of  his  tithe  ;  but  when 
the  convictioij  shall  once  become  prevalent, 
as  it  certainly  will  if  it  is  truth,  that  a  tenth 
of  all  our  possessions,  as  well  as  a  seventh 
of  all  our  time,  is  holy  unto  the  Lord,  every 
true  Christian  will  faithfully  bring  the  in- 
crease to  his  treasury.  This  alone  would 
multiply  the  religious  offerings  of  the  Church 
as  a  whole  threefold,  and  in  many  places 
much  more  than  this.  But  this  is  not  all. 
Having  learned  what  liberality  is,  the 
Church  would  begin  cheerfully  to  bring  her 
free-will  offerings  to  the  Lord,  and  the  armies 
of  the  Eedeemer  would  be  enabled,  ere  long, 


SECOND   SCEIPTirKAL   RULE.  141 

to  go  forth  to  glorious  conquest  into  all  lands, 
and  subject  the  world  to  his  dominion.  But 
is  there  a  reasonable  prospect  of  ever  ac- 
complishing this  while  the  Church  has  no 
definite  apprehension  of  the  divine  claims 
upon  her  possessions  ?  We  need  not  la- 
bor to  convince  the  reader  that  a  general 
acknowledgment  of  this  law  would  im- 
mensely increase  the  beneficent  contribu- 
tions of  the  Church,  as  well  as  give  them  a 
more  strictly  religious  character.  The  fol- 
lower of  Christ  would  then  no  longer  wait 
for  some  thrilling  missionary  appeal  to  rouse 
him  to  action.  In  the  income  of  every 
week,  whether  much  or  little,  he  would  hear 
the  voice  of  God,  and  conscience,  once 
awake,  would  demand  with  autliority  the 
full  measure  of  Christian  liberality. 

We  have  all  along  marked  the  corre- 
spondence between  the  evidences  for  this  in- 
stitution and  for  the  Sabbath.  Both  are 
positive  institutions.  Both  were  given  by 
Moses  as  distinct  statutes  years  before  the 
giving  of  the  ceremonial  law  prescribing  the 
method  of  observing  the  one  and  of  appro- 
priating the  other.  Both  make  a  real  claim 
upon  us — the  one  to  a  tenth  of  our  property, 
the  other  to  a  seventh  of  our  time — entirely 
distinct  from  all  ceremonies,  which  proves 


14:2  THE   GREAT   QUESTION. 

that  tliey  belong  to  the  moral  law,  and  have 
not  passed  away.  Both,  as  given  by  Moses, 
are  stated  in  terms  which  express  a  perpet- 
ual obligation,  and  imply  both  their  priority 
and  perpetuity.  There  are  glimpses  of  both 
in  patriarchal  history,  and  traces  of  both 
in  widely-separated  heathen  nations — facts 
which  can  only  be  accounted  for  on  the  hy- 
pothesis that  they  were  enjoined  upon  man 
at  a  very  early  period.'  ^Neither  is  formally 
commanded  in  the  New  Testament.  We 
ought  rather  to  say  that  neither  is  revoked 
in  the  'New  Testament.  On  the  contrary, 
the  New  Testament  virtually  assumes  the 
existence  and  obligation  of  both. 

It  will  here  naturally  occur  to  the  reader 
that  the  tithe  is  not  enjoined  in  the  deca- 
logue, while  the  Sabbath  is.  We  admit 
freely  that  this  fact  renders  the  general  ob- 
ligation of  the  Sabbath  a  little  the  more 
obvious ;  in  other  words,  that  it  is  not  so 
easy  to  overlook  or  evade  the  question  of  its 
universality  as  in  case  of  the  tithe.  But  be- 
cause the  precepts  of  the  decalogue  cannot 
escape  attention,  and  their  obligation  hardly 
admits  of  question,  it  by  no  means  follows 
that  every  other  Old  Testament  precept  is 
void.  The  Christian  has  no  more  reason  for 
such  an  inference  than  the  Jew  had.     All 


SECOND    SCRIPTURAL   RULE.  143 

that  part  of  the  law  which  is  in  any  respect 
of  a  moral  nature,  wherever  recorded,  and 
whether  expressed  in  distinct  statutes  or  in- 
volved with  the  ceremonial  law,  remains  in 
full  force.  But  if  we  do  not  read  the  whole 
law  attentively,  and  with  an  honest  and 
earnest  desire  to  learn  its  claims  upon  us, 
we  shall  not  be  likely  to  discriminate  be- 
tween the  moral  and  the  ceremonial  part. 
We  shall  be  in  great  danger  of  neglecting 
the  law  itself,  as  well  as  the  temporarily  pre- 
scribed form  of  observing  it — of  casting 
aside  the  genuine  fruit,  as  well  as  the  husk 
which  was  designed  to  protect  it  during  the 
process  of  maturing.  When  we  find  a  pre- 
cept without  the  decalogue,  it  is  always 
proper  to  ask  the  question  whether  it  is 
merely  ceremonial.  ]^ow,  as  we  have  seen, 
the  evidence  is  demonstrative  that  the  stat- 
ute under  consideration  is  distinct  from  the 
ceremonial  law.  Why  it  was  not  recorded 
with  the  precepts  of  the  decalogue  we  are 
not  bound  to  answer.  There  may  have 
been  reasons  in  the  divine  mind  which  are 
unknown  to  us ;  yet,  if  we  mistake  not, 
there  may  be  found  a  clear  and  satisfactory 
reason  in  the  difference  between  these  two 
institutions. 

Since  the  institution  of  the  tithe  conflicts 


144:  THE    GREAT    QUESTION. 

more  directly  with  our  selfishness  than  that 
of  the  Sabbath,  and  affords  an  occasion  for 
a  fuller  test  of  candor,  it  accords  with  the 
known  principles  of  the  divine  government 
that  the  occasion  should  be  improved  bv  sub- 
mitting more  to  our  investigation.  Besides, 
in  this  case  the  only  question  with  which 
selfishness  is  much  concerned,  is  whether 
the  law  is  obligatory  upon  us.  After  mak- 
ing the  sacrifice — laying  aside  the  Lord's 
tithe — one  can  hardly  desire  to  apply  it  other- 
wise than  as  he  directs.  If  we  could  not 
contrive  to  doubt  its  obligation,  then  not 
only  would  there  be  little  or  no  opportunity 
for  the  exercise  of  candor  on  our  part,  but 
obedience  would  be  almost  a  necessity.  Tlie 
case  with  the  Sabbath  is  quite  the  reverse. 
All  rejoice  in  it  as  a  day  of  rest  from  ordi- 
nary labor.  Even  Atheism  struck  a  fatal 
blow  against  her  own  power  when  she  abol- 
ished it  in  France.  Human  nature  speedily 
revolted  against  the  tyrant,  and  demanded 
its  restoration.  Selfishness  is  almost  exclu- 
sively concerned  here  with  the  question 
how  strictly  the  Sabbath  should  be  observed, 
and  the  conspicuous  place  in  which  it  is 
enjoined  brings  this  chief  question  distinctly 
and  vividly  to  view. 

Thus  we  perceive,  that  while  giving  the 


SECOND  SCRIPTURAL  RULE.  145 

Sabbath  a  place  in  the  decalogue  is  pro- 
motive of  its  purpose, — that  is,  secures  to 
man,  as  a  probationer,  its  highest  advan- 
tages,— to  have  made  the  institution  of  the 
tithe  so  conspicuous  would  have  been  coun- 
teractive of  its  purpose.  In  other  words,  it 
would  have  made  obedience  so  nearly  com- 
pulsory, that  instead  of  strengthening  man 
to  act  the  part  of  a  moral  agent — to  do  his 
probationary  work — it  would  have  tended 
rather  ''  to  crush  him  into  a  hypocrite,  or  to 
terrify  him  into  a  maniac."  Man  cannot 
face  the  command  of  the  infinite  Jehovah 
with  a  direct  refusal  to  obey. 

But  though  the  obligation  of  the  tithe  is 
less  obvious  than  that  of  the  Sabbath,  we 
have  no  right  to  admit  that  it  is  any  less 
conclusive  after  investigation.  There  is  no 
real  inferiority  in  its  evidences.  We  feel 
justified  in  the  conclusion  that  when  both 
these  institutions  have  been  placed  with 
equal  distinctness  before  the  mind,  the  same 
degree  of  candor  and  devotion  which  will 
secure  the  proper  observance  of  the  one, 
will  also  insure  a  prompt  and  practical  ac- 
knowledgment of  the  other. 

If  we  were  in  controversy  with  the  caviler, 

we  should  probably  meet  the  objection  that 

some  have  no  land,  flocks,  and  herds.    There 
10 


146  THE   GREAT   QUESTION. 

is  a  chance  here  for  the  unwilling  to  evade 
conviction.  But  we  need  not  waste  a  para- 
graph to  convince  the  Christian  that  we 
escape  none  of  the  claims  of  Heaven  by  re- 
ceiving our  income  through  some  of  the 
channels  of  modern  enterprise. 

Tlie  question  will,  however,  honestly  arise 
whether  those  who  are  in  extreme  poverty, 
or  in  debt,  are  not  exempted  from  the  claims 
of  the  tithe.  We  yield  to  the  reader  the 
same  right  which  we  claim  for  ourself,  of 
deciding  this  question  in  the  exercise  of  his 
own  judgment.  Some,  whose  opinion  is  en- 
titled to  much  more  weight  than  that  of  the 
writer,  have  answered  in  the  affirmative. 
Yet  we  feel  compelled  to  dissent  from  this 
opinion.  If  we  rightly  apprehend  its  teach- 
ings, the  Bible  represents  a  tenth  of  our  in- 
come as  well  as  a  seventh  of  our  time  as 
unchangeably  the  Lord's.  If  the  nine-tenths 
are  insufficient  to  meet  our  stern  necessities, 
it  may  be  right  for  us  to  borrow  if  we  have 
a  reasonable  prospect  of  paying.  If  we  can- 
not do  this,  we  may  lawfully  and  honorably 
appeal  to  the  benevolence  of  those  who  are 
more  largely  supplied  with  earthly  good  than 
we  are.  If  our  heavenly  Father  should  permit 
us  to  suffer  want  after  resorting  to  all  lawful 
means  to  obtain  a  supply,  he  will  not  fail, 


SECOND  SCRIPTURAL  RULE.  147 

if  we  commit  om-  cause  to  him,  to  overrule 
the  consequent  suffering  for  our  eternal 
good.  But  on  no  account,  as  we  view  the 
subject,  can  we  be  justified  in  employing 
any  Dart  of  the  Lord's  tithe  for  any  other 
than  charitable  and  religious  purposes.  No ; 
we  must  not  apply  it  even  to  the  payment 
of  a  debt.  We  have  no  right  to  rob  God  to 
pay  Caesar.  All  the  tithe  is  holy  unto  the 
Lord. 

The  subject  now  is  the  duty  of  giving  the 
tithe,  and  not  its  tendency  to  thrift.  We 
ought,  however,  in  this  connection,  to  call  to 
mind  the  sure  word  of  divine  promise,  which 
fully  justifies  the  conclusion  that  he  who 
freely  renders  unto  God  that  which  is  his, 
will,  in  general,  be  much  more  likely  to  meet 
the  claims  of  his  creditors,  and  to  secure  a 
comfortable  supply  for  himself  and  family. 
Robbing  God,  as  the  Bible  teaches,  and 
experience  demonstrates,  is  in  all  respects 
unprofitable  as  well  as  wrong. 

But  before  leaving  this  subject  we  would 
again  remind  the  reader  that  the  tithe  is  not 
the  measure  of  Christian  liberality.  Upon 
the  latter  subject  we  have  spoken  at  length 
in  a  previous  chapter.  Yet  an  additional 
remark  or  two  seems  called  for  in  this  place. 
The  tithe  is  only  that  part  of  all  our  gains 


148  THE   GREAT   QrESTION. 

whicli  God  claims  as  his  in  the  same  sense 
in  which  he  claims  the  first  of  every  seven 
days.  It  is  our  duty  not  only  to  keep  the 
Sabbath  holy,  but  also  to  devote  a  portion  of 
each  day  to  divine  worship.  But  the  respon- 
sibility of  determining  what  this  portion  shall 
be,  whether  one  or  three  hours  of  each  of  the 
six  days,  devolves  upon  us.  So  it  is  only  a 
tenth  of  the  property  over,  which  God  makes 
us  his  stewards  which  he  has  specially  reserv- 
ed as  his  own.  But  he  has  very  explicitly 
and  emphatically  made  it  our  duty,  in  gen- 
eral, to  give  much  more.  As  in  the  analo- 
gous case,  however,  he  holds  us  responsible 
to  judge  how  much  more,  in  view  of  the  gen- 
eral teachings  of  his  word,  and  the  indica- 
tions of  his  providence. 

He  who  worships  only  on  Sunday  is  only 
a  Sunday  Christian.  So  he  who  gives  only 
the  tithe  w^hen  he  can  give  more  is  only  a 
tithe  Christian.  In  other  words,  he  is  not  a 
Bible  Christian.  Even  of  the  Jew  two  or 
three  times  this  proportion  were  required. 
He  was  required  to  give  what  are  sometimes 
called  the  second  and  third  tithes,  besides 
various  smaller  benefactions,  and  in  addition 
to  them  all  to  bring  liberal  free-will  offerings 
to  the  Lord.  These  requirements,  however, 
it  should  be  observed,  were  placed  on  entirely 


SECOND   SCRIPTURAL   KTJLE.  149 

different  ground  from  that  of  the  tithe.  ]N"one 
of  them  are  enjoined  in  statutes  distinct  from 
the  ceremonial  law.  Thej  are  not  like  the 
tithe,  spoken  of  as  an  unchangeable  divine 
reservation.  Perhaps,  indeed,  the  three  tithes 
were  not  entirely  distinct  from  each  other. 
They  do  not,  then,  make  it  our  duty  to  lay 
aside  from  our  income  a  second  and  third 
tithe,  &c.,  in  the  very  order  prescribed  for 
the  Jew.  Yet  we  may  learn  from  them  this 
plain  lesson,  that  it  is  our  duty  to  give  at  least 
with  equal  liberality ;  that  is,  if  we  are  equally 
able,  to  give  as  large  a  proportion  a-s  was 
required  of  the  Jew,  which  cannot  be  much 
less  than  a  third  of  all. 

But  we  have  seen  that  the  Gospel,  while 
it  repeals  not  the  institution  of  the  tithe  any 
more  than  that  of  the  Sabbath,  exalts  the 
standard  of  liberality  above  that  of  Judaism, 
making  it  the  duty  and  privilege  of  the  Chris- 
tian to  give  a  larger  proportion  than  the 
aggregate  of  all  the  requirements  of  the  Jew. 
Thus  the  Gospel  perfects  the  law.  The  Chris- 
tian standard  of  liberality  as  earnestly  advo- 
cated and  exemplified  by  our  own  Wesley, 
is  this :  "  Having  first  gained  all  you  can, 

AND  SECONDLY  SAVED  ALL  YOU  CAN,  THEN  GIVB 


But  let  not  the  general  duty  of  giving  all 


150  THE   GREAT  QUESTION. 

we  can  be  resorted  to  as  a  covert  from  the 
specific  duty  of  giving  a  tenth.  The  evidences 
we  have  been  considering  in  this  chapter 
prove  not  that  it  is  the  duty  of  somebody 
else  to  give  a  third,  but  that  it  is  our  own 
duty  promptly  to  bring  to  the  Lord's  treasury 
his  own  tithe.  We  beseech  the  friends  of 
Christ,  as  they  love  his  cause,  yea,  we  warn 
them,  in  view  of  the  great  day  of  judicial 
scrutiny,  not  to  shuffle  this  law  under  any 
vague  generalization.  We  claim  no  authority 
for  our  words;  but  the  word  of  God  is  su- 
preme. 

If  the  reader  assents  to  the  argument  we 
have  introduced — if  he  admits  that  it  estab- 
lishes so  much  as  a  clear  probability  in  favor 
of  this  law — he  is  bound  also  to  admit  that  it 
is  obligatory  upon  him,  that  of  all  the  in- 
crease accruing  from  his  present  possessions, 
as  well  as  of  all  the  fruits  of  his  industry — in 
a  word,  that  of  all  the  gifts  of  Providence,  it 
is  his  duty  to  regard  the  first  tenth  as  holy 
unto  the  Lord,  and  to  apply  it  with  religious 
care  to  the  relief  of  his  poor  and  the  promo- 
tion of  his  cause.  Let  this  definite  law  come 
home  to  the  individual  consciences  both  of 
the  rich  and  the  poor,  and  more  will  be  gain- 
ed than  ever  can  be  by  mere  general  appeals. 
The  writer  is  by  no  means  disposed  to  record 


SECOND   SCRIPTURAL   RULE.  151 

hard  things  against  those  who  have  not  hith- 
erto recognized  the  obligation  of  the  tithe. 
The  Church,  as  a  whole,  is,  indeed,  extremely 
culpable.  But  it  is  impossible  to  judge  how 
far  particular  individuals  are  in  fault ;  and, 
if  it  were  otherwise,  it  would  not  be  our  part 
to  throw  stones.  For  ages  the  Church  was 
almost  wholly  unconscious  of  the  duty  of 
evangelizing  the  world.  Yet,  during  those 
ages,  there  were  doubtless  many  sincere 
Christians.  Even  now  it  is  said  that  on  the 
continent  of  Europe  loose  views  prevail  re- 
specting the  obligation  of  the  Sabbath.  We 
do  not  conclude,  however,  that  among  tliose 
wlio  are  affected  with  this  error  there  are  none 
whose  hearts  are  consecrated  to  the  Christian 
cause.  Indeed,  many  persons  of  undoubted 
piety  connected  with  the  various  branches 
of  the  Church  in  our  own  country  have  a 
very  imperfect  view  of  the  claims  of  the 
Sabbath.  Still,  the  Sabbath  is  the  Lord's, 
as  strictly  as  though  all  Christians  had  a 
correct  apprehension  of  it ;  and  so  is  the  tithe. 
All  true  Christians  are  disciples,  and  the  dis- 
ciple stands  acquitted  so  long  as  he  inquires 
diligently  and  candidly,  and  promptly  adopts 
every  new  lesson  in  his  practice. 


152  THE   GREAT    QUESTION. 


CHAPTEE  IX. 

THIRD    SCRIPTURAL     RULE WE   ARE    REQUIRED 

TO  RESPOND  TO  THE  CLAIMS  OF  THIS  DUTY  ON 
EACH  SABBATH,  GIVING  IN  PROPORTION  AS 
GOD    PROSPERS    US. 

The  foregoing  chapters  have  guided  us  to  the 
conclusion,  that  the  standard  of  Christian  liber- 
ality is,  in  all  cases,  found  somewhere  from 
a  tenth  of  all  our  income  to  all  we  can  gain  by 
industry  and  save  by  economy.  The  tithe  we 
are  to  acknowledge  as  the  Lord's,  because 
he  has  reserved  it  as  his  own.  Between  this 
and  all  we  have,  we  are  to  exercise  our 
own  judgment  in  loyalty  to  the  general 
teachings  of  Scripture.  At  the  call  of  Prov- 
idence we  are  to  be  ever  ready  to  devote  all 
our  possessions  to  the  cause  of  charity  and 
religion,  and  under  no  circumstances  are  we 
to  retain  any  part  of  the  increase  without  a 
high  religious  purpose  ;  that  is,  unless  it  is  our 
deliberate  conviction  that  this  is  required  by 
the  general  good.  We  are  to  hoard  up 
nothing,  but  to  use  all  as  faithful  steward? 
of  God. 

It  now  remains  only  to  be  determined  how 


THIRD    SCRIPTURAL    RULE.  153 

often,  and  at  what  periods,  the  question  should 
come  up  for  distinct  consideration,  What 
proportion  ought  I  to  give  ?  To  this  question 
Inspiration  furnishes  us  a  definite  answer : 
"  Upon  tfie  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store  as 
God  hath  prospered  him."  1  Cor.  xvi,  2. 

It  will  not  be  questioned  by  the  Christian 
that  this  command  is  obligatory  upon  all. 
The  only  query  will  be  whether  it  is  to  be 
understood  as  enjoining  upon  us  a  form  to 
be  generally  observed,  or  only  as  requiring 
system  and  deliberation  in  our  beneficent 
contributions.  The  latter  seems  generally  to 
be  taken  for  granted.  We  would  speak 
with  becoming  modesty  and  deference  to 
the  opinions  of  others  ;  yet  we  would  not 
shrink  from  a  distinct  expression  of  what 
seems  to  us  to  be  the  truth.  We  cannot 
imagine  upon  what  principle  this  rule  can 
fairly  admit  of  such  wholesale  generalization. 
Let  us  be  understood.  It  is  plain,  from  the 
nature  of  the  rule,  that  it  cannot  be  obliga- 
tory upon  all  in  the  precise  form  in  which  it 
is  stated.  It  requires  not  impossibilities. 
But' because  the  circumstances  of  some  are 
such  that  it  would  be  impossible  for  them  to 
obey  it  to  the  letter,  surely  it  does  not  follow 
that  they  are  justified  in  totally  disregarding 


154  THE   GEE  AT   QUESTION. 

its  form ;  much  less  does  it  follow  that 
those  whose  circumstances  admit  an  ob- 
servance of  it  in  form,  are  at  liberty  to 
substitute  for  it  some  entirely  different  rule 
of  their  own  invention.  As  we  view  the 
subject,  this  rule  is  obligatory  to  the  letter 
upon  all  to  whose  circumstances  it  is  adapt- 
ed, and  upon  all  others  with  such  modifica- 
tions as  their  circumstances  render  nec- 
essary. 

Our  position  here,  though  not  in  accord- 
ance w^ith  the  general  impression,  will  not. 
we  presume,  in  the  mind  of  the  Church 
generally,  conflict  with  any  settled  opinions, 
nor  encounter  any  violent  prejudices.  Hence 
an  elaborate  defense  of  it  is  uncalled  for. 
The  evidences  in  its  support  are  within  the 
comprehension  of  all.  We  shall  state  them 
briefly,  and  submit  the  question  of  their 
validity  to  the  j  udgment  of  the  Church. 

We  remark,  first,  that  some  rule  of 
this  nature,  as  well  as  of  that  requiring  the 
tithe,  seems  needed  by  the  Church.  At 
what  stated  periods  this  duty  should  engage 
special  attention  is  one  of  the  questions 
which  human  reason  cannot  answer,  and  one 
which  we  may  well  desire  should  be  decided 
by  infinite  Wisdom;  and  more  especially 
when  we  remember  that  it  involves  our  own 


THIRD  SORIPTUEAL   RULE.  155 

spiritual    growth,    and    the    prosperity   of 
Christ's  kingdom. 

Such  a  rule  is  also  a  natural  expectation 
in  view  of  the  importance  of  unity  of  action. 
The  drafts  upon  the  treasury  of  the  Lord  are 
as  regular  as  the  wants  of  those  who  are  en- 
gaged in  the  Christian  service.  With  equal 
regularity  should  the  treasury  of  the  Lord  be 
replenished.  But  so  long  as  there  are  no 
stated  periods  at  which  Christians  generally 
lay  by  in  store  for  the  Christian  cause,  there 
must  be  great  irregularity  and  uncertainty  in 
the  supplies,  and  the  cause  will  be  sadly 
embarrassed.  Is^ow  the  rule  before  us  sup- 
plies us  with  a  perfect  antidote  to  this  evil. 
We  might  suppose  that  common-sense  would 
lead  an  earnest  Church  to  adopt  some  rule  of 
the  kind.  Indeed,  in  every  enterprising 
Church  the  members  are  accustomed,  either 
weekly,  or  monthly,  or  quarterly,  to  pay  their 
proportion  toward  the  support  of  preaching, 
and  at  the  same  or  other  regularly  recurring 
periods  to  give  to  the  cause  of  Christian 
charity.  Any  such  plan  immensely  increases 
the  efficiency  of  a  Church.  But  how  much 
greater  must  be  the  advantage  of  the  adop- 
tion, by  the  Churches  generally,  of  a  rule 
divinely  wise  and  divinely  authoritative. 
Such  is  the  rule  before  us. 


156  THE   GREAT   QUESTION. 

Again :  we  infer  that  this  rule  is  binding 
in  its  specific  form  from  the  extent  to  which 
the  apostle  applied  it.  "As  I  have  given 
order  to  the  Churches  of  Galatia,  so  do  ye." 
'Now  the  apostle  was  guided  by  inspiration, 
both  in  originally  enjoining  this  rule  upon 
the  Chiirches  of  Galatia,  and  in  repeating  the 
injunction  to  the  Corinthian  Church.  These 
Churches  probably  embraced  several  hund- 
reds, and  perhaps  some  thousands  of  Chris- 
tians, and  it  will  not  be  doubted  that  of  them, 
at  least,  obedience  to  the  rule  in  form  was 
required  so  far  as  it  was  consistent  with 
their  circumstances,  ^or  can  it  be  doubted 
that  this  particular  form  was  chosen  for  wise 
reasons. 

Had  the  apostle,  to  meet  some  pressing 
emergency,  simply  ordered  a  collection  on 
one  Christian  Sabbath,  the  lesson  would 
be  very  different.  But  he  commanded  these 
Christians  to  lay  by  in  store  Sabbath  after 
Sabbath.  One  reason  assigned  by  him  is, 
that  there  might  be  no  gatherings  when  ho 
came ;  that  is,  that  their  gifts  might  not  be 
prompted  by  the  casual  impulses  awakened 
by  his  presence  and  his  eloquence.  This 
particular  form  was  unquestionably  better 
adapted  to  the  spiritual  wants  of  those  early 
Christians  than  any  other,  and  why  not  to 


THIRD   SCRIPTTJKAL   RULE.  157 

the  wants  of  Christians  now  ?  It  did  not  ex- 
actly suit  the  convenience  of  all  those 
Christians  any  more  than  it  does  of  all  Chris- 
tians now.  An  observance  of  it  is  probably 
quite  as  generally  convenient  now  as  it  was 
then.  Certainly  we  are  warranted  in  the 
conclusion,  that,  in  proportion  to  its  adapta- 
tion, it  is  as  obligatory  upon  us  as  it  was 
upon  the  primitive  Christians. 

Again,  it  should  not  be  overlooked  that  it 
is  form  which  this  rule  requires.  It  assumes 
the  duty  of  religious  charities,  and  simply 
points  out  in  unequivocal  terms  the  proper 
manner  of  providing  the  means.  It  pre- 
scribes the  frequency  and  the  particular 
days  upon  which  the  subject  should  receive 
distinct  attention,  making  it  one  of  the  du- 
ties of  each  Christian  Sabbath.  I^ow,  let  it 
be  remembered  that  this  rule  was  not  given 
in  view  of  any  prejudice  of  the  times,  nor 
to  meet  any  local  or  temporary  want,  but 
that  it  relates  to  a  great  universal  duty  of 
religion,  and  to  the  sublimest  enterprise  in 
the  universe,  and  the  conclusion  is  plain 
that  it  is  as  binding  upon  the  modern  as  it 
was  upon  the  ancient  Churches,  that  is,  bind- 
ing upon  aWjust  sofa?'  as  circumstances  do 
not  clearly  render  it  impracticable. 

Again,  we   venture  the  suggestion  that 


158  THE   GREAT   QUESTION. 

this  rule  lias  a  wider  adaptation  than  any- 
other  rule  relating  to  the  frequency  and  the 
times  of  giving  could  have.  "We  confi- 
dently infer  this,  in  respect  to  those  Chris- 
tians to  whom  it  was  immediately  addressed, 
from  the  fact  of  its  inspiration,  and  we  can 
imagine  no  reason  why  it  should  not  be  as 
well  adapted  to  other  Christians  as  to  them. 
Human  laws  are  often  experiments.  This 
is  the  dictate  of  Infinite  Wisdom.  The  con- 
clusion is  unavoidable,  that  it  perfectly 
meets  the  want  for  which  it  was  intended, 
and  is  as  generally  applicable  as,  from  the 
nature  of  the  case,  any  rule  requiring  unity 
of  action  can  be. 

But  we  shall  see,  upon  refiection,  that  this 
rule  commends  itself  to  common-sense.  It 
is  not  so  specific  as  to  circumscribe  its  appli- 
cation within  narrow  limits.  It  does  not 
require  the  Christian  to  give  a  specified 
sum,  nor  to  make  any  immediate  appropria- 
tion of  his  offerings,  nor  to  place  them  in 
any  general  treasury,  but  simply  to  lay  by 
him  in  store  as  the  Lord  prospers  him  from 
week  to  week,  leaving  the  questions  of  the 
amount,  and  of  the  appropriation  or  de- 
posit, to  be  determined  by  circumstances. 

The  frequency  here  prescribed  corre- 
sponds with  the  weekly  division  of  time,  and 


THIRD  SCRIPTURAL    RULE.  159 

the  only  division  which  revelation  enjoins. 
Besides,  of  all  the  days  of  the  week,  the 
Sabbath  is  generally  the  most  convenient  for 
this  duty.  Kegiilarly  recurring  between  the 
secular  weeks,  it  affords  the  most  favorable 
opportunity  for  the  inquiry.  How  has  God 
prospered  me  during  the  week  ?  The  Sab- 
bath is  also  a  convenient  time,  because, 
upon  that  day,  we  are  free  from  ordinary 
care  and  toil.  It  affords  us  ample  time  to 
give  the  subject  deliberate  attention. 

It  is  not  to  be  denied,  however,  that  at 
first  view  there  seem  to  be  many  exceptions 
to  the  applicability  of  this  rule.  A  small 
minority  receive  their  income  so  often  as 
once  a  week.  Comparatively  few  always 
have  money  at  hand  when  the  Sabbath  ar- 
rives. It  is  often  impracticable  exactly  to 
estimate  either  the  expenses  or  the  gains  of 
the  week.  Some  are  engaged  in  enterprises 
the  results  of  which  must  remain  unknown 
for  months  or  years.  In  view  of  these  facts, 
it  must  be  admitted  that  this  rule  is  not  al- 
ways entirely  convenient.  Bat  must  not  the 
same  admission  be  made  also  in  respect  to 
every  duty  of  religion?  Christianity  does 
not  propose  our  present  convenience  as  the 
principal  thing.  Self-denial — subj  ecting  our 
own  convenience  to  the  will  of  God  and  the 


160  THE   GEEAT   QUESTION. 

general  good — is  one  of  the  prominent  and 
essential  requirements  of  our  probation. 

Though  salvation  is  by  grace  through 
faith,  yet  if  we  would  retain  the  priceless 
boon  we  must  consent  to  much  inconvenience 
in  time.  Some  think  it  inconvenient  to 
give,  at  any  time,  into  the  treasury  of  the 
•Lord.  It  is  sometimes  quite  inconvenient 
to  devote  the  first  day  of  the  week  to  religious 
purposes.  Many  persons  find  it  so  inconve- 
nient to  be  Christians  that  they  delay  the 
whole  matter  to  the  close  of  life.  The  strait 
gate,  which  is  the  only  entrance  to  the  king- 
dom of  God,  does  not  suit  any  one's  con- 
venience. The  indolent  man  even  frets  at 
the  inconvenience  of  providing  for  the  daily 
recurring  wants  of  his  own  family. 

There  arise,  then,  from  the  circumstances 
in  such  cases  as  are  above  alluded  to,  no 
objections  to  giving  weekly  attention  to  this 
subject  which  do  not  exalt  convenience 
above  duty,  weigh  equally  against  a  dis- 
charge of  other  acknowledged  obligations, 
and  involve  gross  infidelity  to  the  Christian 
cause. 

Let  it  be  ever  kept  in  mind  that  the  ques- 
tion is  not  whether  the  duty  to  which  this 
rule  relates  may  not  be  wholly  neglected 
till  we  can  definitely  estimate  our  gains  and 


THIRD   SCKIPTUEAL   RULE.  161 

our  expenses,  and  attend  to  it  witliout  in- 
convenience, but  whether,  admitting  out 
constant  ohligation  as  copartners  in  the 
work  of  the  Lord^  this  rule  is  not  a  practi- 
cable one  in  the  discharge  of  that  obligation, 
and  attended  with  as  little  inconvenience  as 
any  rule  can  be  which  does  not  in  some 
respect  compromise  the  great  duty  itself. 

The  circumstances  of  some  may  not 
always  admit  of  conformity  to  the  exact 
letter  of  this  rule  ;  but,  if  they  are  disposed 
to  do  so,  they  can  conform  to  it  with  only 
slight,  unessential  modifications.  On  each 
Sabbath  they  can  give  prayerful  attention 
to  the  subject.  If  they  cannot  exactly  esti- 
mate the  expenses  of  the  week,  they  can 
generally,  with  a  little  attention,  know  their 
actual  expenditures,  which  is  equally  to  the 
purpose.  K  they  have  not  all  the  facts 
before  them  relating  to  their  prosperity,  they 
can  bring  such  an  offering  to  the  Lord  as 
seems  liberal  in  view  of  those  facts  which 
are  known.  They  can  calculate  the  proba- 
bilities just  as  they  do  in  regulating  the 
weekly  outlays  for  their  families,  and  give 
in  proportion,  never  fixing  the  proportion 
below  the  prescribed  minimum — a  tenth  of 
that  which  is  appropriated  for  all  purposes. 
If  they  are  obliged  to  live  on  credit,  still 
11 


162  THE   GEE  AT   QUESTION. 

they  can  credit  a  proportionate  sum  to  the 
account  of  charity  and  religion,  paying 
the  amount  when  their  income  is  received. 
If  the  uncertainties  of  their  business  require 
special  economy,  this  very  system  of  regu- 
larly crediting  a  portion  to  the  Lord  will 
contribute  to  the  desired  object.  Unques- 
tionably, in  a  majority  of  cases,  the  aggre- 
gate debt  for  current  expenses  and  to  the 
cause  of  religious  charity  would  not  exceed 
that  which,  in  the  absence  of  such  a  system, 
would  be  incurred  for  the  former  object 
alone. 

But  if  there  be  occasionally  a  Christian 
who  would  economize  as  closely  without 
any  such  system  as  with  it,  still  it  is  too 
plain  to  admit  of  question,  that,  so  long  as 
the  prospects  of  his  business  justify  him  in 
obtaining  on  credit  a  constant  supply  of 
temporal  things  for  himself  and  family,  he 
should  be  equally  constant  and  liberal  in  his 
plans  for  providing  for  the  higher  wants  of 
the  s^^iritual  nature,  and  for  the  promotion 
of  the  great  enterprises  of  Christian  benevo 
lence.  Of  course,  giving  attention  to  the 
subject  on  each  Sabbath  would  not  super- 
sede the  propriety  and  duty  of  bringing  an 
unusually  large  offering  to  the  Lord  when  it 
should  be  found  that  success  had  crowned 


THIRD    SCRIPTUKAL    RULE,  163 

his  enterprises,  any  more  than  comfortably 
feeding  and  clothing  his  children  during  the 
period  of  uncertainty  would  lead  him  to 
forget  the  generous  bestowments  expected 
by  them  on  the  joyful  day  which  reveals 
his  prosperity. 

We  find  another  valid  argument  in  sup- 
port of  our  position  in  the  substantial  agree- 
ment of  this  rule  with  the  requirements  of 
the  former  dispensations.  It  is  highly  prob- 
able that,  from  the  first  age  of  the  world, 
one  of  the  religious  duties  required  of  man. 
on  each  Sabbath  was  that  of  offering  a  por- 
tion of  his  possessions  to  the  Lord,  It  is 
certain  that  sacrifices  were  required  on  the 
Sabbath  under  the  Mosaic  dispensation,  and 
there  is  no  reason  to  doubt  that  the  same 
was  true  during  the  patriarchal  ages.  Com- 
mentators concur  in  the  opinion  that  Cain 
and  Abel  brought  their  offerings  to  the  Lord 
on  the  Sabbath.  This  is  inferred  from  the 
phrase  rendered  "  in  process  of  time,"  which 
literally  signifies  "  at  the  end  of  the  days," 
or  "  at  the  cutting  off  of  days ; "  that  is,  as  Dr. 
Wayland  remarks,  "  at  the  close,  as  we  should 
say,  of  a  section  of  days ;  a  very  natural  ex- 
pression for  the  end  of  a  week." 

Indeed,  until  the  great  offering  of  the 
Lamb  of  God  for  the  sins  of  the  world,  sac- 


164  THE   GREAT   QUESTION. 

rifices  were  connected  with  the  prescribed 
form  of  worship,  and  the  Sabbath  was 
always  the  day  specially  devoted  to  this 
purpose. 

It  is  true  that  the  ancient  sacrifices  were 
typical ;  but  they  were  none  the  less  offer 
ings  of  property.  The  acknowledgment  of 
the  pious  patriarch  or  Jew  of  his  depend- 
ence for  salvation  from  sin  upon  a  vicarious 
atonement,  and  his  devotement  of  a  portion 
of  his  property  to  the  Lord,  though  one  in 
the  outward  form,  were  two  distinct  religious 
acts.  They  are  such  in  their  nature.  Under 
the  Christian  dispensation  these  acts  have 
been  separated.  Yet,  since  both  belong  to 
religion,  it  is  but  natural  that  both  should 
still  be  required  on  the  day  specially  devoted 
to  religious  purposes. 

In  primitive  times  each  patriarch  acted  as 
priest  to  his  own  family,  and  brought  his 
offerings  directly  to  the  Lord.  He  paid  his 
tithe  or  tithes  in  the  very  act  of  worship. 
When  this  custom  was  modified  under  the 
law,  as  published  by  Moses,  by  the  institu- 
tion of  public  worship,  and  sacrifices  were 
offered  for  the  people  only  by  priests  from 
a  particular  family,  then,  as  we  are  informed 
by  Josephus  and  Philo,  the  pious  Jew  regu- 
larly brought  his  tithes  for  the  poor  and 


THIRD   SCKIPTUKAL   KULE.  165 

for  the  temple  to  the  synagogue  in  which 
he  worshiped  on  every  Sabbath. 

Thus  we  find  good  reason  to  believe  that, 
from  the  days  of  Adam  to  the  time  this  rule 
was  recorded  by  the  inspired  apostle,  the 
duty  which  it  enjoins  was  individually  ob- 
served by  the  trul}^  pious  on  each  recurring 
Sabbath.  What  less  can  we  infer  from  this 
than  a  clear  probability  that  this  'New  Testa- 
ment rule  is  a  republication  of  one  of  the 
immutable  laws  of  God  to  man,  only  so  far 
modified  in  its  form  as  to  adapt  it  to  the 
Gospel  dispensation? 

Finally,  we  observe  that  offerings  to  the 
Lord  seem  liighly  appropriate  as  a  Sabbath 
duty.  We  have  already  dwelt  at  length 
upon  the  eminently  religious  nature  of  this 
duty.  It  is  a  grateful  and  practical  acknowl- 
edgment of  God  as  the  giver  of  all  our 
blessings  ;  it  is  suited  to  remind  us  of  our 
constant  dependence  upon  a  crucified  Saviour, 
whose  religion  our  contributions  aim  to  sup- 
port ;  and  it  is  adapted  to  take  us  out  of  self 
and  to  bring  us  into  union  with  Christ,  and 
into  lively  sympathy  with  his  mission  of 
mercy  to  our  benighted  and  sufi'ering  fellow- 
men.  In  a  word,  it  is  an  essential  part  of 
"  pure  and  undefiled  religion  before  God 
and  the  Father."    How  befitting,  then,  that 


166  THE   GREAT   QTJESTiON. 

special  attention  should  be  required  to  this 
duty  on  the  Sabbath.  On  no  other  day  are 
its  claims  likely  to  be  so  fully  realized,  and 
on  no  other  day  is  it  so  likely  to  be  discharged 
in  the  spirit  of  true  religion. 

Religion,  indeed,  is  the  very  purpose  for 
which  the  Sabbath  was  instituted,  and  shall 
this  great  duty  of  religion  be  omitted  on 
that  day?  Worship  is  not  the  whole  of 
religion.  Dissociated  from  a  practical  ac- 
knowledgment of  God,  it  degenerates  into 
a  stale,  disgusting  sentimentalism.  Religion 
requires  action  as  well  as  emotion — deeds 
as  well  as  words.  It  becomes  us  in  all 
things  to  show  our  faith  by  our  works. 
Our  words  of  thanksgiving  should  be  ac- 
companied by  a  generous  thank-offering  to 
the  treasury  of  the  Lord.  We  must  not 
only  pray  for  the  poor,  but  aid  in  relieving 
them.  "We  must  show  our  zeal  for  the  Re- 
deemer's kingdom  by  contributing  to  its 
support  and  extension. 

Thus  we  see  that  these  great  duties  of  re- 
ligion— worship  and  offerings  to  the  Lord — 
are  mutually  dependent.  From  this  we 
might  justly  infer  that  the  one  should  receive 
attention  on  the  Sabbath  as  well  as  the 
other.  But  we  are  not  left  here  to  infer- 
ence.    God  has  in   his   word  indissolubly 


THIRD   SCRIPTUEAIi   RULE.  167 

joined  them  together.  Let  no  man  pre- 
sume to  put  them  asunder. 

We  have  not  urged  these  considerations 
for  the  purpose  of  adding  to  the  authority 
of  this  Scriptural  rule.  Its  authority  rests 
on  its  inspiration  by  the  Holy  Ghost.  But 
are  we  not  fully  warranted  in  concluding 
from  these  collateral  evidences  that  this 
rule  is  binding  in  form  ? 

We  have  now  set  before  the  mind  of  the 
reader  what  we  understand  to  be  the  Bible 
style  of  giving.  We  have  not  found  an 
answer  to  every  question  which  the  hesitat- 
ing mind  suggests  ;  but  we  have  found  the 
word  of  God  sufficiently  full  and  explicit  to 
point  out  a  plain  path  to  those  who  earnestly 
desire  to  know  the  claims  of  God  on  their 
possessions,  and  to  meet  them. 


168  THE   GEEAT   QUESTION. 


CHAPTEK  X. 

THE   EEQTJIEED   BENEFICENCE  OBLIGATORY  UPON 
THE   MINISTRY. 

The  Bible  law  of  giving,  like  the  Sabbath, 
was  made  for  man^  and  upon  man  makes 
its  requisitions.  As  every  man  is  its  ob- 
ject, so  every  man  is  its  subject.  No  one 
is  excused  from  the  duty  of  giving,  or  de- 
nied the  privilege,  because  of  profession,  po- 
sition, or  other  adventitious  circumstances. 
Our  reasonings,  then,  are  manifestly  as  ap- 
plicable to  the  ministry  as  to  the  laity. 

As  the  Church  is  waking  up  to  a  great  re- 
form on  this  subject,  we  have  deemed  it  not 
improper  modestly,  yet  earnestly,  to  inquire 
whether  we,  as  ministers  of  the  cross,  occupy 
the  right  position.  It  is  true,  if  faithful  to 
our  calling,  we  actually  give  our  entire  ser- 
vices to  the  cause  of  the  Redeemer ;  and,  in 
doing  so,  we  not  unfrequently  exchange  the 
income  of  lucrative  stations  for  a  scanty  sup- 
port. Of  course,  however,  this  does  not  re- 
lease us  from  the  claims  of  God  on  our  pres- 
ent income,  such  as  it  is.  God  does  not 
require  of  us  a  portion  of  that  of  which  we 


THE   MINISTRY.  169 

might  rob  him  in  some  station  to  which  he 
has  not  called  us,  nor  of  that  which  is  hon- 
estly due  to  us  from  the  Church,  but  a  por- 
tion of  that  of  which  we  become  the  actual 
possessors. 

Many  of  us,  doubtless,  do  give  a  liberal 
portion  according  to  the  general  standard ; 
but  we  cannot  doubt  that  a  thorough  investi- 
gation will  lead  to  a  settled  conviction,  that 
we  may  and  ought  to  participate  in  this 
great  reform  by  taking  higher  ground  in 
both  our  teachings  and  our  practice. 

No  detailed  restatement  of  this  law  is  de- 
manded here.  We  need  only  allude  to  the 
well-known  fact  in  Jewish  history,  that  the 
Levites  were  required  to  give  a  tithe  of  their 
tithe,  even  as  the  people  gave  a  tithe  of  the 
product  of  their  industry.  From  this  arises, 
at  least,  a  reasonable  presumption  that  this 
law  is  as  obligatory  upon  the  ministry  as 
upon  the  laity. 

Kow  the  obvious  inference  from  the  obli- 
gation of  this  law  upon  us  is,  that  obedience 
to  it  is praGticable.  God  requires  not  impossi- 
bilities. The  evidence  which  establishes  the 
duty  of  observing  the  law  establishes  also  its 
consistency.  The  minister  must  not,  more 
than  other  men,  expect  to  find  it  congenial 
to  his  human  nature,  or  in  harmony  with  his 


170  THE  GEEAT   QUESTION. 

convenience  or  inclination;  for  one  of  the 
grand  purposes  of  the  law  is  our  discipline 
by  self-denial.  But  the  faithful  Christian 
pastor  needs  not  exhortation  to  induce  him 
to  give  to  the  full  extent  of  his  convictions. 
He  wants  only  the  bidding  of  his  Lord,  ever 
rejoicing  in  the  assurance  that  obedience  is 
the  highest  wisdom. 

True,  the  apparent  difficulties  are  great ; 
but  they  dwindle  before  a  candid  and  pray- 
erful examination  of  the  subj  ect. 

Deeply  sensible  are  we  that  the  salary  of 
ministers  is  generally  inadequate  to  their 
station.  But  this  is  equally  true  of  many  in 
other  walks  in  life ;  and  if  our  limited  re- 
sources render  it  impossible  for  us  to  conform 
to  this  rule,  the  same  reasoning  will  excuse 
great  numbers  of  our  people.  The  income 
of  a  large  portion  of  the  Church  may  be 
safely  estimated  at  less  than  that  of  the  min- 
istry. The  apology  of  which  we  speak,  then, 
if  adopted  by  the  Church,  would  be  ruin- 
ously felt  not  only  by  our  Bible,  Missionary, 
Tract,  and  Sunday-School  societies,  but  in 
the  very  support  of  the  ministry  itself  The 
minister  must  not  even  whisper  the  notion 
that  obedience  is  impossible.  If  the  station 
in  life  occupied  by  the  pastor  has  increased 
expenditures — and   it   doubtless   has — they 


THE   MINISTET.  lYl 

are  of  such  a  nature  that  the  people  do  not 
appreciate  them ;  and,  in  despite  of  all  re- 
monstrances, the  layman  will  wrest  our  logic 
to  his  own  destruction  and  ours  also. 

But  a  life  of  obedience  to  this  law — and, 
itdeed,  to  every  law  of  God — is  the  very 
means  of  removing  the  difficulties  in  the  way 
of  obedience.  Enlarged  liberality  on  our 
part  cannot  fail  gradually,  and  in  the  end 
greatly,  to  increase  the  liberality  of  the 
Church  in  remunerating  our  services.  All 
the  piety  and  good  sense  of  the  Church  is  a 
pledge  of  this.  In  some  cases  the  response 
might  not,  at  first,  be  general;  but  we  hesi- 
tate not  to  affirm  that  every  branch  of  the 
Church  of  Christ  would  soon  feel,  and  prac- 
tically acknowledge,  the  force  of  a  noble  ex- 
ample of  liberality  in  their  pastor.  Chris- 
tians could  not  but  feel  that  such  a  man 
needs  and  deserves  more  than  one  who,  giv- 
ing nothing  himself,  only  murmurs  about 
his  salary.  Besides,  he  never  fails  of  a  higher 
place  in  the  confidence  of  all  who  know 
him. 

We  cannot  substantiate  these  views  by  an 
appeal  to  general  experience ;  for,  unfortu- 
nately, we  have  not  tried  this  great  duty 
sufficiently  to  have  an  experimental  demon- 
gtration  that  it  is  also  a  great  privilege.    Ex- 


172  THE  GEE  AT  QUESTION. 

perience,  however,  is  not  wholly  wanting  on 
the  subject.  We  have  just  learned  the  fol- 
lowing fact  in  the  case  of  a  brother  now 
widely  known  and  as  widely  esteemed.  On 
going  to  a  new  station,  he  found  the  Church 
sorely  burdened,  as  it  seemed  to  them,  by  a 
little  debt.  Finding  this  an  obstacle  to  the 
success  of  his  labors,  he  proposed  that  an  im- 
mediate effort  be  made  to  cancel  it,  and  set 
the  people  an  example  by  contributing 
himself  The  thing  was  speedily  done.  Soon 
after  a  delegation  from  the  estimating  com- 
mittee waited  on  him  to  inquire  of  him  how 
much  salary  he  would  need — a  courtesy 
which  he  had  not  been  accustomed  to  receive, 
and  they,  probably,  as  unaccustomed  to  ex- 
tend. They  informed  him  of  their  estimate  of 
the  previous  year,  but  added,  that  if  he  in- 
tended to  give  on  as  liberal  a  scale  as  he  had 
commenced  he  would  need  much  more.  On 
this  principle  they  made  out  their  estimate 
for  him,  all  of  which  was  paid,  and  fully  one- 
third  more  than  the  estimate. 

In  the  above  case  the  response  may  have 
been  unusually  prompt  and  generous ;  yet  it 
furnishes  us  an  illustration  of  a  law  which  is 
universal  in  its  workings.  Its  tendency  is, 
first,  to  secure  more  liberal  estimates,  and 
then  to  increase  the  probability  that  they  will 


THE   MINISTRY.  173 

be  fully  and  seasonably  paid  ;  thus  in  every 
respect  elevating  the  standard  of  ministerial 
support,  and  enabling  the  pastor  to  indulge 
more  freely  in  the  luxury  of  doing  good. 

Let  our  conduct  forever  abolish  the  idea 
now  so  extensively  entertained  in  the  Church- 
es, that  we  are  ex  officio  excused  from  giving, 
and  our  people,  if  they  have  the  spirit  of 
Christ,  in  fixing  our  salaries,  will  estimate 
not  only  for  our  traveling  and  table  expenses, 
house-rent  and  fuel,  the  maintenance  and 
education  of  our  children,  the  purchase  of 
books  and  other  things  needful  in  our  pro- 
fession, but  also  for  the  demands  of  Christian 
charity.  If  they  are  God's  people  as  well 
as  ours,  they  will  not  omit  his  part  in  the 
estimate. 

But  we  must  not  leave  out  of  the  account 
the  doctrine  of  divine  Providence,  and  the 
special  promises  of  God  relating  to  this  sub- 
ject. We  need  not  introduce  them  here. 
They  are  familiar,  and  we  have  often  quoted 
them  in  appealing  to  others.  They  decide 
the  question  that,  as  a  general  rule,  at  least, 
God  bestows  liberally  upon  those  who  return 
a  liberal  portion  into  his  treasury,  Ko  one 
can  believe  the  word  of  God  and  doubt  this. 
Its  promises  in  all  their  exceeding  greatness 
and  preciousness  are  ours. 


174:  THE   GREAT   QUESTION. 

But  it  would  be  unwise  to  blind  ourselves 
to  the  moral  certainty  that  obedience  to 
this  great  duty  of  religion  will,  in  many 
cases,  subject  us  at  first  to  special  inconven- 
ience. Bible  giving  may,  for  a  time,  render 
us  unable  to  sustain  our  position  as  might 
be  best  for  the  Church ;  and  it  may  cost  a 
temporary  sacrifice  of  comfort  to  ourselves 
and  our  families.  But  if  we  have  acted  well 
our  part,  it  is  not  our  fault  that  our  stations 
are  not  supported  in  a  style  which  the  cause 
of  religion  demands ;  and  in  the  path  of  duty 
we  can  well  afford  self-denial,  so  far  as  our 
Lord  sees  fit  to  permit  it.  He  does  not  for- 
get his  faithful  laborers.  The  very  hairs  of 
their  heads  are  all  numbered,  and  he  will 
assuredly  overrule  all  for  their  good.  ISTor 
will  the  fulfillment  of  his  promises  relating  to 
temporal  things  be  long  delayed.  The  very 
inconveniences  referred  to  he  will  employ  as 
a  means  of  directing  public  attention  to  the 
advantages  of  an  ample  ministerial  support. 

But,  after  all,  is  not  the  chief  difiiculty 
which  we  encounter  in  this  duty,  as  in  the 
case  of  other  Christians,  to  be  found  in  the 
possessory  passion  ?  This  passion  is  not  in 
itself  wrong.  It  is  a  natural  endowment — • 
a  part  of  the  man  himself — and  becomes  an 
evil    only  when   degraded  into  selfishness. 


THE   MINISTRY.  1Y5 

Like  every  other  passion,  it  was  given  for 
noble  ends;  and  in  the  pursuit  of  high  moral 
purposes,  in  subserviency  to  the  will  of  God, 
it  may  be  innocently  indulged.  God  design- 
ed to  make  us  happy  in  the  possession  as 
well  as  in  the  use  of  property.  But  insepa- 
rable from  the  blessing  in  this  our  trial  state, 
is  the  struggle  which  it  costs  us  to  surrender 
our  possessions — a  struggle  which  constitutes 
one  of  the  grand  turning-points  in  our  career 
as  probationers  for  eternal  life.  The  great- 
ness of  this  conflict  increases  with  the  in- 
crease of  our  possessions;  for  it  is  evident 
that  the  more  we  have,  the  more  the  room  for 
the  exercise  of  this  passion,  as  not  only  the 
sum  with  which  we  are  required  to  part  is 
greater,  but  the  required  proportion  is  also 
greater.  Obviously,  the  only  means  of  con- 
quest here  is  action — immediate,  persevering, 
systematic  action — the  cultivation,  in  reliance 
upon  divine  grace,  of  a  fixed  habit  of  giving — ■ 
a  permanent  subjection  of  this  passion  to  the 
dominion  of  supreme  love  to  God. 

Turn  now  to  the  magnificent  results. 

The  universal  adoption  of  this  rule  by  the 
ministry  of  our  Church  would,  at  once,  im- 
mensely increase  the  contributions  to  our 
benevolent  enterprises.  There  are  now 
about  five  thousand   itinerant  ministers  in 


176  THE  GREAT  QUESTION. 

the  Methodist  Episcopal  Church,  receiving 
probably  an  aggregate  annual  income  from 
their  profession  of  about  two  millions  of  dol- 
lars.^ A  single  tenth  of  this  would  amount 
to  two  hundred  thousand  dollars^ — a  sum 
equal  to  the  voluntary  contributions  of  the 
whole  Church  for  the  missionary  cause  the 
last  year,  or  more  than  two-thirds  of  the 
entire  contributions  of  the  Church  to  all  her 
benevolent  societies. 

But  under  this  rule  we  would  give  more 
than  a  tenth,  for  some  of  us  have  been 
blessed  of  God  with  wealth;  and  propor- 
tionate giving,  according  to  the  divine  re- 
quirements, would  swell  the  amount  by  at 
least  scores  of  thousands.  It  will  scarcely 
be  thought  extravagant  to  affirm  that  the 
Bible  law,  reduced  to  practice,  would  pro- 
duce from  the  ministry  alone  a  sum  equal 
to  all  that  is  now  contributed  by  the  Church 
to  the  Bible,  Missionary,  Tract,  and  Sunday- 
School  societies.f 

But  this  is  scarcely  the  beginning  of  the 
glorious  consequences  flowing  from  our  obe- 

'•■•  Including  house-rent  and  perquisites,  we  think  this 
alow  estimate. 

t  In  making  this  estimate,  we  would  by  no  means  be 
understood  that  our  entire  contributions  should  be  di- 
rected to  these  enterprises.  The  temporal  wants  of 
God's  poor  should  not  be  forgotten. 


THE    MINISTRY.  ITT 

dience  to  God's  .blessed  law.  Upon  our  ex- 
ample more  than  upon  our  teaching  depends 
the  question,  whether  the  undeveloped  re- 
sources of  the  Church — her  conscience  to- 
ward God,  her  hoarded  treasures,  and  her 
greater  wealth  of  industry  and  business- 
talent — shall  be  called  forth  in  the  great 
work  of  carrying  forward  the  triumphs  of 
the  Redeemer.  Let  us,  as  we  are  required, 
exemplify  our  teachings — be  "  ensamples  to 
the  flock,"  "  in  all  things  show  ourselves 
patterns  of  good  works," — and  the  people, 
aroused  by  the  zeal  and  self-sacrifice  of  their 
ministers,  will  themselves  begin  to  rise  to- 
ward the  Gospel  standard,  and  with  a  lav- 
ish hand  to  supply  the  means  for  the  world's 
evangelization.  Who  that  is  a  follower  of 
Jesus  Christ  can  hesitate  for  a  moment  to 
make  the  sacrifice  needful  to  secure  such 
stupendous  results? 

But  neither  the  consistency  of  giving  ac- 
cording to  the  revealed  standard  with  our 
own  interest,  nor  the  impulses  of  hearts 
thrilled  with  desires  for  usefulness,  will  di- 
vert the  attention  of  the  minister  of  Jesus 
Christ  from  the  higher  motive  of  religious 
obligation.  The  great  question  with  us,  as 
with  the  entire  Church,  is.  What  are  the  re- 
quirements of  God  in  respect  to  our  prop- 
12 


178  THE   GEE  AT   QUESTION. 

ertj?  In  endeavoring  to  answer  this 
question,  we  need  not  repeat  that  we  arro- 
gate not  to  ourself  infallibility.  Our  only 
claim  is  that  we  have  investigated  carefully 
and  answered  honestly. 

We  have  not,  however,  found  the  path 
of  duty  on  this  subject,  as  it  seems  to  us  to 
be  marked  out  on  the  pages  of  Inspiration, 
wholly  untrodden  by  the  ministry. 

While  it  is  an  occasion  of  deep  regret 
that  the  attention  of  so  small  a  portion  of 
the  good  men  and  true  among  us  has  been 
aroused  to  their  high  calling  on  this  subject, 
we  are  grateful  to  be  enabled,  in  closing 
this  chapter,  not  only  to  refer  the  reader  to 
the  familiar  examples  of  Wesley,  Baxter, 
Doddridge,  Watts,  and  Oberlin,  none  of 
whom  gave  less  than  a  tenth,  and  some 
much  more,  but  also  to  present  a  recent  ex- 
ample from  our  own  ranks  which  we  think 
worthy  of  universal  imitation.  We  refer  to 
the  late  Kev.  Richard  Treffry,  jun.,  of  the 
British  Wesleyan  Connection,  author  of  an 
excellent  essay  on  Covetousness,  and  equally 
eminent  for  talent,  piety,  and  usefulness. 
We  quote  from  his  Memoirs,  pp.  272,  273  : — 

"  The  liberality  which  he  recommended  to 
others  in  his  writings  he  exemplified  in  his 
conduct.     Though  he  had  a  large  and  in- 


THE   MINISTRY.  179 

creasing  family,  with  a  scanty  and  precarious 
income,  yet  lie  conscientiously  laid  by  a 
tenth  of  all  the  money  that  came  into  his 
hands,  from  whatever  source  it  proceeded, 
to  give  to  the  poor,  or  to  further  the  cause 
of  Christianity ;  and  to  this  he  attributed 
the  wonderful  providence  of  God  in  raising 
ap  for  him  so  many  friends,  who  contributed 
voluntarily  and  cheerfully  to  supply  his 
wants.  About  a  month  before  his  death, 
after  having  received  a  small  sum  of  money, 
he  said  to  his  wife,  '  Have  you  tithed  that 
money  V  When  she  answered  in  the  affirm- 
ative, he  said,  'That  is  right;  continue  to 
do  so,  and  you  will  ever  have  the  blessing 
of  God  upon  you  ;  but  the  very  day  you  de- 
part from  this  practice  your  providential 
supplies  will  fail.'  One  day  their  funds  ran 
so  low  that  his  wife  told  him  she  was  appre- 
hensive she  must  go  to  the  poor-bag  (which 
happened  at  that  time  to  be  richer  than 
usual)  to  supply  the  exigencies  of  their 
family,  when  he  said,  '  Wait  until  all  your 
resources  are  exhausted;'  but  before  that 
period  arrived  some  unexpected  supply 
came,  and  the  money  that  was  sacredly  ap- 
propriated to  the  cause  of  benevolence  re- 
mained undiminished.  *  *  *  *  A  few  days 
before  his  death  he  remarked  to  his  wife 


180  THE  GREAT  Q¥ESTION. 

how  tenderly  his  heavenly  Father  dealt  with 
him.  ^  Do  you  not  see,'  said  he,  '  how  the 
promise  of  God  is  accomplished  in  my  be- 
half?' 'Blessed  is  he  that  considereth  the 
poor  :  the  Lord  will  deliver  him  in  the  time 
of  trouble.  The  Lord  will  strengthen  him 
upon  the  bed  of  languishing.  Thou  wilt 
make  all  his  bed  in  his  sickness.' " 


BENEFITS   m   THIS    LIFE.  181 


CHAPTER  XI. 

THE  REQUIRED  BENEFICENCE  PROMOTES  THE 
WELL-BEING  OF  OUR  FELLOW-MEN  IN  THE 
PRESENT   LIFE. 

In  the  foregoing  chapters  we  have  shown 
what  we  understand  to  be  the  beneficence 
required  in  the  Bible,  that  whatever  be  our 
station  it  makes  its  demands  upon  us  all  ac- 
cording to  our  means,  and  have  urged  com- 
pliance chiefly  in  view  of  our  obligations  as 
obj  ects  of  the  beneficence  of  God,  and  sub- 
jects  of  his  government,  alluding  to  other 
considerations  only  so  far  as  has  seemed 
necessary  to  obviate  the  difiiculties  which 
naturally  occur  to  the  mind  from  a  partial 
survey  of  the  subject.  We  would  now 
extend  our  view  to  another  class  of  motives 
which  our  divine  benefactor  and  ruler  has 
furnished  us  in  the  human  relations  in  which 
he  has  placed  us.  In  the  present  chapter 
we  make  our  appeal  in  view  of  the  good 
results  accruing  to  our  fellow-men  in  this 
life. 

Of  course,  we  are  not  understood  to  refer 


182  THE   GREAT    QUESTION. 

exclusively  to  temporal  things.  Earthly 
possessions  are  the  least  of  all  the  good 
things  which  make  even  this  life  desirable, 
and  in  the  absence  of  higher  good  they 
betray  man  into  temptation  and  a  snare, 
and  into  many  foolish  and  hurtful  lusts 
which  drown  him  in  destruction  and  perdi- 
tion, and  pierce  him  through  with  many 
sorrows.  Merely  to  provide  for  the  outward 
man,  however  bountifully,  would  not  be 
true  beneficence.  The  disease  at  the  heart 
is  the  sole  cause  of  all  the  ills  which  afflict 
our  race,  and  the  Gospel  of  Christ  is  the 
only  remedy  which  can  reach  this  seat  of 
every  human  malady.  While  the  streams 
of  misery  are  flowing  in  every  direction, 
they  demand  attention ;  but  we  must  not 
forget  that  their  source  is  the  depraved 
heart.  Dry  up  the  fountain,  and  the 
streams  will  stop  of  course.  We  may  more 
fitly  say.  Purify  the  heart  from  depravity, 
and  it  will  bountifully  overflow  with  love, 
under  the  fertilizing  influences  of  which  all 
the  blighted  interests  of  humanity  will 
resume  their  primeval  thrift. 

The  prevailing  ignorance  of  man  is  but  a 
natural  result  of  the  moral  gloom  which 
overspreads  the  earth.  It  is  this  which 
blinds  him  to  the  true  method  of  happiness 


BENEFITS    IN    THIS   LIFE.  183 

and  prosperity,  and  the  rays  of  the  Gospel 
alone  can  penetrate  and  scatter  this  moral 
gloom.  To  attempt  to  accomplish  this  by 
any  other  means  would  be  as  foolish  as  to 
think  of  substituting  whited  walls  for  the 
beams  of  the  sun.  It  is  because  sin  has 
separated  man  from  God  that  "  the  natural 
bond  of  brotherhood  is  severed,"  and  with 
an  unfeeling  heart  he  can  rob  his  brother  of 
his  property,  his  character,  his  liberty,  and 
even  of  his  life,  for  filthy  gain ;  and  in  order 
that  this  bond  may  be  restored  in  its  original 
strength,  man  must  experience  the  spiritual 
regeneration  which  the  Gospel  provides. 

We  perceive  that  the  motive  with  which 
the  Christian  is  here  furnished  is  one  of 
great  power.  It  appeals  to,  and  at  the 
same  time  tends  to  the  cultivation  of  every 
pure  affection  of  the  human  heart.  It  has, 
indeed,  the  united  strength  of  all  the  cords 
which  bind  society  together,  and  the  aggre- 
gate weight  of  all  the  interests  of  time. 

With  the  greatest  strength  the  Christian 
loves  the  little  family  circle  of  which  he  is  a 
member.  If  a  father,  how  intense  his 
desire  that  his  children  may  attain  those 
elements  of  character  wdiich  will  secure  to 
them  respectability  and  influence,  and  qualify 
them  to  act  well  their  part  in  the  world,  and 


184  THE    GEEAT    QTJESTION. 

to  be  worthy  examples  to  the  generations 
which  shall  succeed  them.  But  the  father 
can  accomplish  these  objects  for  his  posterity 
only  to  the  extent  that  he  protects  them 
against  sin  and  error,  and  surrounds  them 
with  the  influences  of  religion ;  and  to  do 
this  he  must  be  active  in  the  cause  of  Chris- 
tian beneficence.  He  must  see,  at  whatever 
sacrifice,  that  a  pure  Gospel  is  preached  to 
his  children,  and  preached  under  such  cir- 
cumstances as  to  secure  its  strongest  and 
most  permanent  influence  over  them.  Pe- 
nuriousness  in  the  support  of  the  Gospel,  if 
it  does  not  immediately  destroy  its  influence 
over  a  family,  is  generally  fatal  to  its  per- 
manency. The  father  who  helps  to  starve 
instead  of  support  his  minister,  may,  in 
general,  depend  upon  one  of  two  results : 
either  such  disaflfection  between  the  minis- 
ter and  himself  as,  in  a  great  degree,  to 
counteract  the  influence  which  his  preach- 
ing might  otherwise  exert;  or  such  disre- 
spect on  the  part  of  his  family  toward  the 
minister  as  will  render  his  influence  power- 
less over  them,  if  it  does  not  stumble  them 
into  skepticism. 

But  let  not  the  father  conclude  that  his 
children  are  safe  against  the  devices  of  Satan 
when  he  has  secured  faithful  preaching  for 


BENEFITS    m    THIS    LIFE.  185 

them,  and  hasbrouglit  them  into  such  a  rela- 
tion to  the  religious  teacher  as  to  enable  him 
to  influence  them.  It  is  undoubtedly  true 
that  internal  growth — the  religious  nurture 
and  training  of  the  children  of  the  Church 
— is  indispensable  to  its  progress ;  but  it  is 
no  less  true  that  the  Church  can  neither 
acquire  nor  retain  the  vitality  requisite  to 
such  internal  growth  without  aggressive 
effort.  Aggression  is  one  of  the  essential 
characteristics  of  the  Church.  The  light 
of  truth  was  not  intended  to  be  hidden 
under  a  bushel.  Its  treasure  cannot  be  im- 
prisoned in  self.  Besides,  it  should  be  re- 
membered that,  in  most  places,  the  tide  of 
influence  is  corrupting.  The  majority  is 
generally  unreligious,  and  often  irreligious  ; 
and  in  all  places  the  enemy  is  busy  in  sow- 
ing tares  wherever  he  can  find  a  foot  of  un- 
guarded soil.  The  Christian  father,  then,  even 
from  a  regard  for  the  welfare  of  his  children 
for  this  life,  must  extend  his  efforts  beyond 
the  immediate  wants  of  his  own  family,  and 
be  a  liberal  supporter  of  the  preaching  of 
the  Gospel  in  behalf  of  those  around  him 
who  feel  no  interest  to  provide  it  for  them- 
selves. Otherwise  it  will  be  impossible  for 
him  to  train  up  his  children  in  the  way 
they  should    go,    and    to   drive    back  the 


186  THE   GREAT   QUESTION. 

rushing  tide  of  iniquity  which  threatens  to 
overwhelm  them. 

But  it  is  unsafe  to  stop  here.  Just  so 
sure  as  the  laws  of  God  are  immutable,  the 
father  wrongs  his  posterity  unless  he  is  a 
whole-hearted  Christian.  His  beneficence 
must  not  be  circumscribed  by  the  limits  of 
his  own  neighborhood  or  town.  His  ear 
must  ever  be  open  to  the  calls  of  suflering 
humanity  in  all  the  earth;  and,  as  a  cheer- 
ful giver,  he  must  be  ready  to  the  extent  of 
his  ability  to  administer  relief  According 
to  his  means,  he  must  systematically  aid  in 
supporting  those  religious  enterprises  which 
aim  to  send  the  rays  of  Gospel  truth  into 
all  the  dark  portions  of  the  earth.  Nor  is 
this  all.  He  must  in  all  respects  be  an  ex- 
ample of  beneficence  to  his  children.  He 
must  early  teach  them  to  give  to  the  needy 
and  for  the  support  of  religion.  In  this 
respect,  as  in  every  other,  he  must  "  bring 
them  up  in  the  nurture  and  admonition  of 
the  Lord." 

History  is  full  of  examples  illustrative  of 
this  truth.  We  often  speak  of  the  sacrifices 
of  our  pilgrim  fathers.  They  did  make  sac- 
rifices; but  God  rewarded  them  in  their 
posterity  in  so  doing.  Their  liberality  in 
the  provisions  which  they  made  for  the  re- 


BENEFITS  IN  THIS  LIFE.  187 

ligious  and  intellectual  education  of  their 
cliildren,  has  been  very  signally  returned  in 
blessings  upon  all  the  generations  which 
have  succeeded  them.  This  is  true  in  re- 
spect to  wealth,  and  intelligence,  and  virtue, 
and  liberty.  Beyond  doubt,  through  the  su- 
perintending care  of  a  divine  Providence, 
every  dollar  appropriated  by  them  for  these 
purposes  has,  in  temporal  wealth,  descended 
to  us  through  the  generations  that  have 
lived  at  a  large  compound  interest.  But  by 
means  of  their  liberality  also  have  descend- 
ed to  us  the  immeasurably  greater  blessings 
of  general  intelligence,  universal  facilities 
of  education,  the  priceless  boon  of  liberty, 
and  religious  privileges  such  as  no  other 
people  upon  earth  have  ever  enjoyed. 
Similar  blessings  will  certainly  result  to 
the  generations  that  will  follow  us  if  our 
sacrifices  shall  be  as  true  to  the  calls  of 
Providence  as  were  theirs,  and  shall  spring 
from  as  sincere  hearts.  What  a  motive  is 
here  presented  to  us  !  Does  not  its  appeal 
find  a  response  in  the  heart  of  every  Chris- 
tian father  ?  and  can  it  fail  to  stimulate  all 
who  have  at  heart  the  well-being  of  their 
descendants  to  give  liberally  for  every 
worthy  object  of  that  which  God  has  com- 
mitted to  them  as  his  stewards  ?    How  many 


188  THE   GREAT   QUESTION. 

foolisli  fathers  are  blindly  robbing  tbe  treas- 
ury of  God  that  they  may  hoard  up  a  few 
hundreds  or  thousands,  which  will  curse  their 
children  and  their  children's  children,  who, 
by  setting  them  an  example  of  liberal  and 
systematic  beneficence,  and  affording  them 
also  the  privilege  of  contributing  regularly 
to  the  Christian  cause,  might  bequeath  to 
them  the  legacy  of  a  glorious  purpose  of  in- 
telligence, of  usefulness,  of  honor,  and,  in 
general,  even  a  more  ample  supply  of  tem- 
poral possessions.  How  plain  is  the  word 
of  God  on  this  subject :  "Trust  in  the  Lord, 
and  do  good ;  so  shalt  thou  dwell  in  the 
land,  and  verily  thou  shalt  be  fed."  "I  have 
been  young  and  now  am  old,  yet  have  I  not 
seen  the  righteous  forsaken,  nor  his  seed 
begging  bread.  He  is  ever  merciful,  and 
lendeth ;  and  his  seed  is  blessed." 

Again  :  the  Christian  is  a  neighbor  and  a 
citizen,  and  as  such  he  feels  a  special  inter- 
est in  whatever  concerns  the  happiness  and 
prosperity  of  the  hearts  and  homes  around 
him,  and  the  general  welfare  of  the  commu- 
nity of  which  he  is  a  member.  He  is  inter- 
ested in  each  individual  both  for  his  own 
sake  and  for  the  sake  of  others  who  are  af- 
fected by  his  influence.  He  who  saves  a 
young  man  from  the  disgrace  of  a  sinful  life, 


BENEFITS  IN  THIS  LIFE.  189 

and  awakens  him  to  a  conscionsness  of  ttie 
dignity  of  his  being,  at  the  same  time  saves 
his  town  or  village  from  the  intolerable  curse 
of  a  degrading  influence,  it  may  be  for  fifty 
years  ;  and  for  the  same  period  saves  a  good 
neighbor,  and  a  worthy  and  useful  citizen. 
But  the  result  stops  not  here.  He  dries  up  a 
stream  of  depravity  which  otherwise  might 
continue  to  flow  for  thousands  of  years  until 
it  should  spread  its  polluted  waters  over  the 
earth.  And  besides,  he  secures  evermore 
the  weight  of  this  man's  influence  in  the 
scale  of  virtue,  and  permanently  engages 
his  energies  on  the  side  of  progress  in  every- 
thing which  concerns  human  well-being. 
Now  all  this,  and  much  more,  may  be  ef- 
fected through  the  example  and  eflTorts  of 
an  earnest  Christian.  His  influence  is  ele- 
vating upon  the  entire  circle  of  his  acquaint- 
ance, and  is  a  means  of  enduring  good  to  all 
but  those  who,  in  despite  of  all  which  can 
be  done  for  them,  will  persist  incorrigibly  in 
their  indifi'erence  to  the  claims  of  God. 
But  this  can  be  said  only  of  him  who  is  a 
Christian  according  to  the  Gospel  standard 
— one  who  is  known  by  his  deeds  as  well  as 
his  words ;  who  shrinks  not  from  such  per- 
sonal effort  as  encounters  difficulties ;  who 
cheerfully  subjects  himself  to  inconvenience 


190  THE  GREAT  QUESTION. 

and  self-denial ;  who  spares  no  effort  to  sus- 
tain the  preaching  of  the  Gospel  with  a  lib- 
erality which  will  give  it  its  highest  efficient 
cy — to  provide  churches  suitable  for  the 
accommodation  of  the  people ;  to  establish 
Sunday  schools,  and  to  supply  them  with 
libraries;  and  to  see  that  every  family  ig 
furnished  with  the  Bible  and  other  religious 
reading ;  and  who,  in  addition  to  all  this, 
shows  himself  an  example  of  beneficence  by 
liberal  and  systematic  contributions  to  the 
great  enterprises  in  operation  for  the  evan- 
gelization of  the  world. 

The  consistent  Christian  has  also  an  ar- 
dent love  for  the  household  of  Christian 
faith  to  which  he  belongs — not  a  blind,  big- 
oted attachment  to  his  sect,  which  excludes 
love  for  other  Christians,  but  a  peculiar  love 
for  that  branch  of  the  Church  with  which  he 
is  in  living  union  kindred  to  his  peculiar 
affection  for  his  own  family — a  love  which 
strengthens  and  intensifies  his  regard  for  the 
entire  Church  of  Christ.  But  the  Christian 
can  contribute  to  the  prosperity  of  his  par- 
ticular Church  only  to  the  extent  that  he  is 
active  in  the  cause  of  beneficence.  There 
can  be  no  substitute  for  this. 

If  a  selfish  Church  is  visited  by  a  revival, 
much  of  the  good  which  might  result  is  al- 


BENEFITS    tN   THIS   LIFE.  191 

ways  lost.  By  her  penuriousness  she  de- 
prives herself  of  those  influences  which  are 
essential  thoroughly  to  enlist  the  new  con- 
verts in  the  Christian  cause,  and  to  call  them 
into  early  and  efficient  action  in  the  accom- 
plishment of  the  glorious  purposes  contem- 
plated by  the  divine  Founder  of  the  Church. 
In  consequence  of  this  deficiency,  many 
of  those  who  are  converted  are  likely  to 
backslide,  and  many  of  the  remainder  to  be 
of  little  use  to  the  Church  and  the  world  for 
want  of  something  to  do.  A  Church  is  to 
the  fullest  extent  a  light  to  those  by  whom 
she  is  immediately  surrounded  only  when 
she  shines  with  such  brilliancy  as  to  send 
her  rays  into  all  the  earth. 

Another  of  the  natural  forms  of  that  love 
which  reigns  in  the  Christian's  heart  is  patri- 
otism. He  loves  his  country.  But  the  in- 
finite Sovereign  who  "  doeth  his  will  among 
the  inhabitants  of  the  earth,"  as  well  as  "  in 
the  armies  of  heaven,"  has  said,  "  Kighteous- 
ness  exalteth  a  nation,"  and  "them that  honor 
me  I  will  honor."  The  Christian,  then,  can 
promote  the  interests  of  his  country  in  no 
other  way  than  by  influencing  the  people  to 
elect  God  as  their  supreme  Ruler.  But  to 
accomplish  this  requires  all  the  enterprise  of 
the  Church  in  a  grand  organization  for  sys- 


192  THE   GKEAT   QUESTION. 

tematic  Christian  beneficence.  Men  after 
God's  own  heart,  anointed  by  himself  for  the 
work,  must  be  sustained  by  the  Church,  and 
sent  into  every  neglected  part  of  the  nation 
to  advocate  his  reign  ;  the  book  of  God  must 
be  furnished  to  every  family  which  is  desti- 
tute of  it ;  Sunday  schools  must  be  establish- 
ed in  every  desolate  neighborhood ;  and 
tracts  must  be  scattered  everywhere  like  the 
leaves  of  autumn. 

It  is  idle  to  talk  of  freedom  and  education 
as  a  guaranty  of  national  permanency  and 
prosperity.  He  only  is  free  indeed  who  is 
made  free  by  the  Son  of  God.  All  others 
are  in  the  bondage  of  sin  : — 

**  He  is  a  freeman  whom  the  truth  makes  free, 
And  all  are  slaves  beside." 

Education  is  a  necessity ;  but  sound  educa- 
tion is  the  legitimate  fruit  of  godliness.  Our 
schools  shine  with  a  radiance  borrowed  from 
Christianity  as  really  as  the  moon  reflects  the 
light  of  the  sun.  Christianity  is  the  sun 
from  which  emanates  all  the  light  which  dis- 
covers to  a  nation  the  path  of  progress.  A 
vital  religion  is  ever  the  pioneer  of  educa- 
tion and  freedom,  and  is  the  one  great  engine 
of  progress. 
'Nor  should  we  overlook  the  relation  which 


BENEFITS    m   THIS    LIFE.  193 

as  a  people  we  sustain  to  the  other  nations 
of  the  earth.  Such  are  the  immutable  laws 
of  God  that  selfishness  is  always  ruinous  to 
self-interest.  The  welfare  of  the  individual, 
of  the  .family,  of  the  Church,  of  the  nation, 
each  requires  a  beneficence  which  is  world- 
wide. The  prosperity  of  a  nation  depends  in 
no  small  degree  upon  the  condition  of  other 
nations.  God  will  honor  us  as  a  people  in 
proportion  as  we  seek  to  honor  him  by  exerting 
our  influence  to  unite  our  nation  to  the  other 
nations  of  the  earth  in  a  great  brotherhood. 
From  other  nations  we  derive  a  great 
amount  of  the  motive  power  which  stirs  the 
mind  and  heart  of  our  own  nation.  Their 
literature  either  enriches  or  disgraces  our 
libraries,  and  poisons  and  corrupts,  or  nour- 
ishes and  elevates  the  minds  of  our  people. 
In  all  our  intercourse  with  them  we  receive 
an  influence  which  is  either  ennobling  or 
degrading.  Even  for  our  temporal  wealth 
we  are  in  a  great  degree  dependent  upon 
our  commerce  with  them. 

In  sending  the  Gospel  to  other  nations, 
then,  we  are,  at  the  same  time,  purifying 
those  fountains  of  influence  which  are  con- 
stantly pouring  in  their  streams  of  good  or 
evil  upon  our  own  land.  Our  ofierings  for 
the  spiritual  good  of  other  nations  are  large- 
13 


194  THE   GREAT   QUESTION. 

ly  rewarded  to  our  own  nation  even  in  a 
pecuniary  sense.  We  appropriate  a  sum 
probably  not  exceeding  that  expended  upon 
some  of  our  railroads  to  evangelize  the  Sand- 
wich Islands.  The  rays  of  the  Gospel  dispel 
the  gloom  of  heathenism,  and  civilization  and 
enterprise  follow  as  naturally  as  the  earth 
produces  its  fruits  under  the  influence  of  re- 
freshing rain  and  a  summer's  sun.  As  one 
result  to  our  nation,  we  have,  in  a  few  years. 
a  prosperous  commerce  with  these  islands,  by 
which  we  are  receiving  a  tenfold  return 
for  all  the  treasure  we  have  expended. 
We  plant  a  colony  in  Africa  in  behalf  of  a 
down-trodden  race ;  and  in  a  quarter  of  a 
century  our  commerce  with  it  has  opened  a 
new  field  of  national  enterprise,  and  become 
a  new  source  of  national  wealth.  Thus  pa- 
triotism is  a  powerful  motive  for  the  spread 
of  Christianity  throughout  the  earth. 

But  the  Christian's  love  is  not  bounded  by 
national  limits.  His  affections  encircle  the 
entire  race.  He  is  a  philanthropist  at  heart, 
and  not  merely  as  a  matter  of  expediency. 
"The  heart  of  the  Christian  is  a  shoreless 
ocean  of  love."  He  regards  all  men  as  his 
brethren,  and  he  sighs  in  view  of  the  igno- 
rance, and  depravity,  and  wretchedness  of  the 
hundreds  of  millions  who  sit  in  darkness  and 


BENEFITS   IN   THIS    LIFE.  195 

the  shadow  of  death.  But  the  only  way  per- 
manently to  improve  their  condition  in  any 
respect  is  to  extend  to  them  the  blessings  of 
Christianity — "  to  go  into  all  the  world  and 
preach  the  Gospel  to  every  creature."  It  is 
sin  which  has  blighted  this  once  fair  world,  and 
changed  it  to  a  moral  wilderness :  "  the  grace 
of  God  which  briugeth  salvation,"  alone  is 
efficacious  to  restore  it  to  its  primitive  beauty. 
To  every  true  Christian,  this  dependence 
of  man's  earthly  well-being  upon  religion  is 
a  very  fruitful  source  of  genuine  zeal  in  the 
cause  of  beneficence.  The  father  would  die 
for  his  son,  the  patriot  for  his  country ;  and 
the  philanthropist,  regardless  of  danger  and 
toil,  devotes  his  property  and  his  life  in 
searching  the  haunts  of  misery  and  relieving 
the  wants  of  the  sufi'ering.  But  philanthro- 
py, and  patriotism,  and  paternal  love,  and 
every  virtuous  affection,  combine  to  awaken 
the  Christian  to  the  most  vigorous  exertion 
for  the  salvation  of  his  fellow-men  from  sin. 
Christianity  reaches  at  once  the  real  cause  of 
all  evil.  It  furnishes  the  only  remedy  for  the 
desolate  condition  of  our  world ;  and,  in  its 
progressive  career,  it  is  destined  finally  to 
change  all  the  blighted  forests  of  humanity 
into  a  paradise  of  redeemed  and  consecrated 
intelligences. 


196  THE   GREAT   QUESTION. 


CHAPTEE  XII. 

THE  REQIHRED  BENEFICENCE  A  DIVINE  INSTRU- 
MENTAI.ITT  IN  THE  ETERNAL  SALTATION  OF 
OUR    FELLOW-MEN. 

In  the  preceding  chapter  we  have  considered 
the  results  of  Christian  Beneficence  in  the 
present  life.  Let  us  now  direct  our  attention 
to  its  results  in  the  life  to  come.  The  spirit- 
ual riches  which  its  efforts  are  instrumental 
in  bestowing  upon  the  world,  to  all  who  are 
faithful  to  their  trust,  are  immortal.  Here 
the  tree  is  planted  and  nurtured,  and  will 
extend  its  branches,  richly  laden  with  the 
fruit  of  happiness  and  holiness,  until  they 
will  overshadow  the  earth.  Then,  trans- 
planted to  the  soil  of  paradise,  it  will  bear 
the  same  celestial  fruit  forever. 

That  which  God  receives  into  his  treasury 
is  a  sure  investment,  for  it  can  never  be 
wrested  from  him.  It  is  under  the  special 
care  of  omnipotent  Wisdom  and  Love.  Of 
its  success  there  can  be  no  more  doubt  than 
that  souls  shall  be  saved  through  the  suffer- 
ings and  death  of  Christ ;  for,  by  divine  ap- 


RESULTS   IN   THE   LIEE   TO   COME.         197 

pointment,  the  sacrifices  of  Christian  benef- 
icence are  associated  with  the  great  sacrifice 
of  atonement,  and  that  the  latter  shall  not 
fail  we  have  the  sure  word  of  God.  "  When 
he  sliall  make  his  soul  an  ofifering  for  sin  he 
shall  see  his  seed,  he  shall  prolong  his  days, 
and  the  pleasure  of  the  Lord  shall  prosper 
in  his  hand.  He  shall  see  the  travail  of  his 
soul  and  be  satisfied :  by  his  knowledge 
shall  my  righteous  servant  justify  many  ;  for 
he  shall  bear  their  iniquities."  In  accord- 
ance with  this,  when  the  object  is  to  inspire 
Christians  with  zeal  in  the  work  of  the  Lord 
they  are  uniformly  addressed  in  terms  of 
encouragement.  "  Fear  not,  little  flock,  for 
it  is  your  Father's  good  pleasure  to  give  you 
the  kingdom."  "Be  of  good  cheer,  I  have 
overcome  the  world."  "  Even  the  veryliairs 
of  your  head  are  all  numbered."  "Lo,I  am 
with  you  always,  even  unto  the  end  of  the 
world."  "  Therefore,  my  beloved  brethren, 
be  ye  steadfast,  un movable,  always  abound- 
ing in  the  work  of  the  Lord,  forasmuch  as 
ye  know  that  your  labor  is  not  in  vain  in  the 
Lord." 

These  promises  have  been  signally  veri- 
fied in  every  age  of  the  Church,  and  always 
in  proportion  to  the  spirit  of  self-sacrifice  by 
which  she  has  been  characterized.     Already 


198  THE  GREAT  QTJESTION. 

millions,  converted  tlirougli  her  instrument- 
ality, have  triumphed  in  the  hour  of  death 
in  the  assurance  of  a  glorious  immortality  ; 
and  who  can  doubt  that  other  millions  of 
her  converts,  many  of  whom,  but  a  few 
years  ago,  were  in  the  darkness  of  paganism, 
are  now  in  the  way  to  heaven  ? 

But  Christian  beneficence  is  not  only  cer- 
tain to  be  followed  by  eternal  results :  its 
results  are  also  destined  to  an  eternal  ex- 
pansion. Even  when  it  is  not  immediately 
successful,  it  becomes  evermore  a  divine  in- 
strumentality— a  part  of  the  aggregate 
means  by  which  the  work  of  saving  souls  is 
carried  forward,  and  the  world  will  finally 
be  restored  to  the  dominion  of  the  Prince  of 
Peace.  Every  Christian,  however  unprom- 
ising the  human  view,  may  contribute  his 
efi'orts  to  the  work  of  sowing  the  good  seed 
of  religious  truth,  in  full  assurance  that  the 
day  of  eternity  will  reveal  a  glorious  har- 
vest. In  the  realms  of  bliss  he  may  meet 
multitudes  unknown  to  him  upon  earth,  to 
whose  salvation  his  efi'orts  shall  have  instru- 
mentally  contributed. 

Doubtless  the  influence  of  the  poor  widow 
in  giving  her  two  mites  already  bears  a  re- 
lation to  the  salvation  of  many  thousands 
who  have  entered  the  paradise  of  God,  amid 


RESULTS   IN   THE   LIFE   TO   COME.  199 

the  felicities  of  which  the  free  powers  of  the 
soul  will  unfold  forever.  And  who  shall 
say,  that,  on  the  great  day  when  the  history 
of  the  world  shall  pass  in  review,  hundreds 
of  similar  sacrifices  shall  not  be  found  con- 
nected with  results  equally  glorious  ?  They 
may  have  been  unobserved  by  the  eye  of  the 
world,  and  yet  have  had  the  greatest  prom- 
inence in  the  counsels  of  heaven.  A  poor 
woman  in  needy  circumstances  resolved  to 
spin  an  extra  hank  of  yarn  a  week,  that  she 
might  be  able  to  subscribe  a  penny  a  week 
to  the  missionary  cause.  Now  may  it  not 
be  reasonably  concluded,  that,  under  the 
superintending  care  of  the  infinite  Benefac- 
tor, each  hard-earned  penny  of  this  poor 
woman  will  ultimately  exert  an  influence 
equal  to  the  rescue  of  one  precious  soul  from 
the  darkness  of  heathenism  and  the  bondacfe 
of  sin  to  the  light  and  liberty  of  a  child  of 
God  ?  A  blind  man,  very  poor  in  the  things 
of  this  world,  but  rich  in  faith,  gave  twenty- 
five  cents,  which  was  all  his  living,  toward 
the  erection  of  churches  in  the  "West.  Now 
a  few  thousand  similar  contributions  are 
sufficient  to  build  a  church,  in  which  the 
faithful  preaching  of  the  Gospel  may  be  in- 
strumental in  the  conversion  of  hundreds, 
and  even  thousands  of  souls.     But  this  is  not 


200  THE   GKEAT   QUESTION. 

half  the  good  which  will  result.  Under  the 
same  preaching,  Christians  will  be  nourished 
with  the  truth  and  built  up  in  the  faith  of 
the  Gospel ;  and  a  restraining  and  elevating 
moral  and  religious  influence  will  be  exerted 
upon  the  entire  surrounding  population  for 
thirty  or  forty  years.  ISTor  does  the  good 
stop  here.  This  is  only  the  beginning.  This 
little  church  will  be  a  perpetual  honor  and 
blessing  to  the  nation  and  to  the  world.  The 
stream  of  hallowed  influence  here  formed  by 
the  combination  of  thousands  of  little  rills, 
will  in  time  spread  its  waters  over  the  earth, 
and,  flowing  adown  succeeding  ages,  will 
swell  the  eternal  ocean  of  felicity.  Now,  to 
all  these  sublimely  glorious  results,  the  self- 
sacrificing  contribution  of  this  poor  blind 
man  will  forever  bear  an  instrumental  rela- 
tion. Equally  great  and  glorious  will  be  the 
influence  of  the  reader  and  the  writer,  if  they 
are  equally  faithful  almoners  of  that  which 
God  has  intrusted  to  them. 

Again  :  the  sacrifices  of  Christian  benefi- 
cence will  constitute  an  eternal  bond  of 
union  to  the  saved.  Heaven  is  not  portion- 
ed off  for  the  accommodation  of  penurious 
spirits.  It  is  a  holy  compact  of  such  as 
upon  earth,  in  imitation  of  the  Son  of  God, 
"  pleased  not  themselves,  but  every  one  his 


RESULTS   IN   THE   LIFE   TO   COME.         201 

neighbor  for  his  good  to  edification ;"  who 
"  sought  not  their  own  profit,  but  the  profit 
of  many,  that  they  might  be  saved ;"  and 
who,  for  this  purpose,  were  wilhng  to  be- 
come poor  in  the  things  of  this  world,  and 
even  "  to  lay  down  their  lives."  They  are 
all  united  by  cords  of  love,  formed  by  self- 
sacrificing  efibrt  for  each  other's  well-being 
while  they  were  probationers,  and  by  a  com- 
mon likeness  to  and  union  with  the  great 
Benefactor.  Every  sincere  endeavor  to  do 
good  here,  will  constitute  a  peculiar  tie  of 
relationship  there.  Thus  each  one  will  be 
bound  by  an  ardent  gratitude  to  all  whose 
efforts  shall  be  found  connected  with  his 
salvation,  and,  in  turn,  will  receive  the  most 
affectionate  greetings  from  all  to  whom  his 
own  faithfulness  shall  have  been  the  means 
of  good.  This  twofold  bond,  uniting  the 
past  and  the  future,  will  link,  in  indissoluble 
union,  the  good  of  all  ages.  True,  each 
one  cannot  be  instrumental  in  the  salvation 
of  all ;  but  he  may  in  the  case  of  multi- 
tudes ;  and  the  salvation  of  every  soul  will 
be  a  never-failing  source  of  joy  to  all  the 
redeemed.  Besides,  true  Christian  benefi- 
cence is  never  limited  in  its  aims  to  the  sal- 
vation of  one  soul,  nor  of  one  neighborhood, 
nor  of   one    generation.    It  embraces  the 


202  THE   GEEAT   QUESTION. 

world  with  all  its  unborn  generations,  and  is 
satisfied  with  nothing  less  than  the  largest 
possible  results.  This  universal  love  cher- 
ished by  the  Christian — this  aim  to  do  all 
which  is  possible  to  save  all  whom  his  influ- 
ence can  reaches  one  of  the  essential  char- 
acteristics of  a  true  son  of  Heaven,  and  one 
of  the  cords  which  will  bind  its  inhabitants 
in  an  eternal  brotherhood. 

Once  more :  The  salvation  of  souls  is  a  mo- 
tive of  great  strength  to  the  Christian,  be- 
cause of  its  affinity  with  his  peculiar  desires 
and  aspirations.  It  is  the  very  nature  of  the 
Christian  to  abhor  sin,  to  pity  the  degraded 
and  unfortunate,  to  love  all  men  as  brethren, 
and  to  desire  that  all  may  enjoy  true  happi- 
ness, now  and  forever.  If  time  were  the  limit 
of  his  own  existence,  his  benevolence  might 
relate  only  to  the  interests  of  time';  but  bear- 
ing as  he  does  the  image  of  the  Eternal,  by 
a  law  of  his  being,  his  heart  yearns  for  the 
eternal  life  of  his  fellow-men.  But  how 
mournful  the  facts  which  a  glance  at  the  state 
of  the  world  presents  to  him !  Hundreds  of 
millions  who  bear  the  same  relation  to  God 
and  eternity  that  he  does,  in  whose  veins  flows 
blood  kindred  to  his  own,  who,  like  himself, 
are  endowed  with  capacities  for  ever-increas- 
ing happiness  and  holiness,  who  might  be 


RESULTS  m  THE   LIFE  TO  COME.  203 

heirs  with  Christ  to  an  everlasting  inheritance 
in  heaven,  he  beholds  "dead  in  trespasses 
and  sins," — "without  hope  and  without  God 
in  the  world,"  almost  as  careless  and  ignorant 
of  immortality  as  the  beasts  that  perish.  Now, 
in  view  of  the  certainty  that,  by  diligence 
and  self-sacrifice,  he  may  contribute  a  certain 
measure  of  influence  to  the  accomplishment 
of  a  work  so  dear  to  his  heart  as  that  of  res- 
cuing these  his  brethren  from  their  lost  con- 
dition, and  restoring  them  to  an  eternal  life 
of  holiness,  surely  we  need  not  pause  to  exhort 
him  to  effort.  He  who  hesitates  with  such 
a  motive  before  him,  may  well  suspect  the 
genuineness  of  his  faith.  His  want  is  not 
more  exhortation  nor  more  instruction,  but  a 
new  baptism  of  the  fire  of  divine  love.  Let 
him  seek  this,  and  it  will  kindle  in  his  heart 
a  flame  of  love  for  the  souls  of  men.  Then, 
the  words  of  inspiration  will  be  sufficient  to 
thrill  him  with  a  zeal  which  will  be  irrepress- 
ible. "Let  him  know  that  he  which  convert- 
eth  the  sinner  from  the  error  of  his  way  shall 
save  a  soul  from  death,  and  shall  hide  a  mul- 
titude of  sins." 


204:  THE   GREAT   QUESTION. 


CHAPTEK  XIII. 

THE  KEQTJIRED  BENEFICENCE  A  JUST  EETUKN 
FOR  THE  GOOD  WHICH  WE  HAVE  RECEIVED  AS 
OBJECTS  OF  THE  BENEFICENCE  OF  OTHERS. 

Though  all  the  blessings  with  which  we  are 
favored  come  from  the  hand  of  the  divine 
Benefactor,  yet  with  their  bestowment  the 
beneficent  efiforts  of  onr  fellow-men  are  often 
associated,  and  thence  arises  a  direct  obliga- 
tion of  gratitude  to  them.  This  obligation, 
it  is  true,  is  small  in  comparison ;  but  it  is  as 
real  as  though  no  other  existed,  and  is  great 
in  itself — so  great  as  to  constitute  a  just  claim 
to  our  utmost  endeavors.  Indeed,  to  give  all 
and  do  all  we  can,  is  but  a  small  return  for  the 
advantages  which  we  all  enjoy  through  the 
unselfish  ofiferings  of  Christian  beneficence. 

If  we  are  ourselves  blessed  with  abundance, 
yet  it  is  morally  certain  that  some  of  our 
ancestors,  and  probably  not  many  generations 
back,  needed  and  received  the  helping  hand 
of  charity,  and  that  as  the  result  we  are  bet- 
ter off  to-day.  We  have  thus  inherited  the 
debt  as  a  sacred  and  perpetual  obligation. 
Equally  clear,  if  not  equally  forcible,  is  our 


GRATITUDE  EXPRESSED.        205 

obligation  to  beneficence  in  view  of  assistance 
generously  rendered  to  our  neighborhood,  or 
town,  or  country,  in  some  season  of  extremity. 
Though  the  famine,  or  pestilence,  or  war,  may 
not  have  reached  our  own  dwellings,  yet,  as 
neighbors,  as  patriots,  and  especially  as 
Christians,  we  felt  ourselves,  as  in  fact  we 
were,  involved  in  the  public  calamity,  and 
indebted  to  those  who  volunteered  relief. 
How  often,  in  the  early  history  of  our  coun- 
try, did  the  colonies,  now  grown  to  thriving 
states,  march  to  each  other's  aid  in  their  con- 
flicts with  tlie  savage  tribes  by  which  they 
were  surrounded.  At  a  later  period  the  cry 
of  suffering  in  one  city,  produced  by  an  ex- 
tensive conflagration  or  by  some  wasting 
contagion,  has  been  answered  by  liberal  con- 
tributions from  another  city.  Our  pilgrim 
ancestors,  in  the  day  of  their  extremity,  were 
relieved  by  benevolent  persons  in  England. 
Within  a  few  years  the  suffering  of  the  poor 
in  England  and  Ireland  has  afforded  us  an 
opportunity  to  respond  to  the  obligation. 
France  aided  us  in  fighting  our  country's 
battles  and  gaining  our  freedom.  Now,  the 
door  is  open  for  us  to  bestow  upon  France 
the  saving  truth  of  the  Gospel,  which  alone 
can  secure  to  her  the  freedom  for  which  she 
has  so  long  vainly  struggled.     Though  the 


206  THE   GEEAT    QUESTION". 

blessing  which  it  is  ours  to  bestow  is  much 
greater  than  that  which  we  received,  yet  it 
will  cost  us  much  less  pecuniary  sacrifice. 
Besides,  who  shall  say  that,  even  for  this 
most  valuable  of  our  possessions,  we  are  not, 
in  part,  indebted  to  the  aid  received  from 
France  at  a  period  when  the  question  was 
vassalage  or  independence.  To  aid  us  in 
deciding  that  question  she  sent  to  us  thousands 
of  her  sons  and  millions  of  her  treasure.  Is  it 
anything  more  than  just  that  we  should  re- 
turn a  few  thousands  from  our  treasures,  to 
aid  in  rescuing  her  sons  from  the  more  de- 
plorable bondage  of  Popery  and  Atheism, 
and  restoring  to  them  true  freedom  ? 

But  vastly  more  extensive  is  our  indebt- 
edness to  the  beneficence  of  others  for  spir- 
itual blessings.  The  reader  may  never  have 
known  what  it  was  to  be  poor  in  the  things 
of  this  world ;  but  .very  likely  he  was  once 
so  entirely  destitute  of  the  true  riches  as  to 
depend  solely  upon  the  beneficence  of  others 
for  the  word  of  life.  This  is  doubtless  true 
of  more  than  one  reader  of  these  pages,  who 
is  now  rejoicing  in  the  witness  of  adoption. 
Though  afi^uent  in  the  goods  of  earth,  he  paid 
nothing  toward  the  erection  of  churches,  the 
support  of  preaching,  supplying  libraries  for 
Sunday   schools,    and    the    distribution   of 


GRATITUDE    EXPEES8ED.  207 

Bibles  and  religious  tracts.  But  through 
some  of  these  agencies,  or  through  all  of 
them  combined,  he  has  been  restored  from 
death  in  sin  to  a  life  of  godliness — from 
total  blindness  to  his  true  interests  to  a  clear 
perception  of  them,  and  of  the  true  method 
of  securing  them ;  from  the  bondage  of 
Satan  to  the  freedom  of  a  child  of  God; 
from  the  poverty  of  one  utterly  destitute  of 
enduring  riches  to  the  present  possession  of 
a  treasure  he  would  not  exchange  for  worlds 
of  solid  gold,  and  to  heirship  with  Christ  to 
an  inheritance  "  incorruptible,  undefiled,  and 
that  fadeth  not  away"  in  heaven. 

How  many  thousands  now  in  the  ranks  of 
the  militant  Church  were  led  to  seek  the 
great  salvation  by  means  of  tracts  gratui- 
tously distributed.  How  many  thousands 
more  were  gathered  into  the  Redeemer's 
fold  by  the  gratuitous  religious  instruction 
of  Sunday  schools.  Again,  how  many  thou- 
sands were  converted  through  the  agency  of 
Churches  which  were  originally  planted  by 
means  of  missionary  contributions,  or  by  the 
nearly  or  quite  unpaid  services  of  the  minis- 
ters of  Christ.  A  large  proportion  of  the 
present  members  of  our  branch  of  the  Church 
— probably  a  third  of  all — were  brought  to  a 
saving  knowledge  of  the  truth  by  means  of 


208  THE   GREAT  QUESTION. 

religious  agencies,  for  the  support  of  which 
neither  they  nor  their  parents  had  previously 
contributed  anything.  If  you,  dear  reader, 
are  one  of  this  number,  how  great  is  your 
debt !  But  if  this  is  not  your  case,  is  it  not 
the  case  of  a  beloved  companion,  or  of  some 
other  dear  friend  of  yours  ?  A  preacher  of 
the  Gospel,  widely  known  by  his  able  and 
eloquent  appeals  in  behalf  of  the  missionary 
enterprise,  feelingly  stated,  as  one  of  the 
motives  which  prompted  his  efforts,  that  a 
niece  of  his  whom  he  tenderly  loved  was 
converted  through  the  instrumentality  of  a 
Christian  Missionary  in  South  America, 
where  she  was  residing  the  wife  of  a  United 
States  consul.  He  justly  regarded  this  as 
constituting  him  a  debtor  to  the  missionary 
cause.  A  proof  this  that  neither  wealth,  nor 
talent,  nor  station  exempts  us  from  depend- 
ence upon  the  beneficence  even  of  the  poor; 
for  this  faithful  missionary  was  probably  a  poor 
man,  and  depended  largely  for  his  support 
upon  those  who  were  in  humble  circumstances. 
We  have  only  to  take  a  broader  view,  to 
discover  that  we  are  all  indebted  for  the 
blessings  of  the  Gospel  to  the  sacrifices  of 
others.  Its  first  preachers  became  fools  in 
the  estimation  of  their  countrymen,  endured 
poverty  and  violent  persecution,  and  most 


GKATITTDE   EXPRESSED.  209 

of  them  even  laid  down  their  lives ;  and  all 
this  in  the  cause  of  Christ  for  the  salvation 
of  the  world.  How  many  since  have  suffer- 
ed martyrdom  in  the  same  cause.  IvTow  the 
sacrifices  of  fill  these  noble  men  are  con- 
nected with  our  own  salvation.  They  pro- 
claimed and  defended  the  truth,  even  unto 
death,  against  those  who  sought  its  extinc- 
tion ;  and  they  have  bequeathed  it  to  us, 
with  the  legacy  of  their  bright  example,  to 
febuke  our  unfaithfulness,  and  to  inspire  us 
to  fidelity  and  zeal.  Their  names  form  a 
bright  galaxy  ever  shedding  upon  us  a  hal- 
lowed radiance. 

The  Gospel  has  come  to  us  through  some 
of  the  very  nations  whicli  are  now  dependent 
upon  us  to  return  it.  Western  Asia,  now  so 
benighted,  was  once  its  radiating  center. 
To  Greece  we  are  indebted  for  some  of  the 
ablest  defenders  and  brightest  examples  of 
the  Christian  faith.  From  Rome,  in  which 
now  reigns  the  double  night  of  Popery  and 
infidelity,  Christianity  once  shone  with  a 
brightness  which  illuminated  Europe,  and 
kindled  a  fadeless  light  in  England,  from 
which  its  pure  beams  were  reflected  upon 
our  own  land.  Those  nations  in  which  the 
light  of  truth  has  gone  out  are  doubtless 
culpable ;  but  with  their  faults  we  have 
14 


210  THE   GREAT   QUESTION. 

nothing  to  do.  If  they  have  been  unfaithful 
to  God,  to  him  they  are  responsible.  This 
does  not  cancel  our  obligations  to  them, 
and  to  the  world  through  them,  for  the  good 
which  they  have  bestowed  upon  us.  By 
greater  faithfulness  to  God,  they  might  have 
placed  us  under  still  higher  obligations  to 
them.  But  the  good  which  we  have  actually 
received  from  them  is  such  as  cannot  be 
estimated  in  silver  and  gold. 

We  need  not  extend  this  enumeration  of 
facts;  for  a  glance  at  the  subject  shows 
beyond  a  doubt,  that,  both  for  temporal  and 
spiritual  things,  we  are  largely  indebted  to 
the  unrequited  beneficence  of  our  fellow- 
men.  To  be  dispossessed  of  all  the  good 
which  we  have  thus  received,  would  be  our 
utter  ruin.  How  great,  then,  are  our  obliga- 
tions to  our  race.  From  a  sense  of  justice 
to  the  world,  as  well  as  from  the  command 
of  God  and  the  promptings  of  love,  we 
ought  all  to  be  practically  benevolent. 

To  repay  the  debt  is  impossible.  That 
our  present  blessings  and  our  hopes  of 
eternal  good  have,  in  a  great  degree,  come 
to  us  instrumentally  through  the  sacrifices  of 
others,  is  a  fact ;  and  our  obligation  will  run 
parallel  with  our  endless  being.  But  to  pay 
the  interest  we  have  abundant  opportunities. 


GRATITUDE   EXPEESSEB.  211 

It  is  not  always  possible  to  make  a  direct 
return  to  those  of  whose  benevolence  we  are 
reaping  the  fruits ;  but,  as  we  have  seen,  it 
it  is  often  our  privilege  to  confer  blessings 
upon  their  posterity,  or  their  countrymen. 
But  the  truly  benevolent,  though  the  best 
of  fathers  and  sons  and  brothers,  and  the 
most  devoted  of  patriots,  belong  not  exclu- 
sively to  one  family,  or  one  nation,  or  one 
age,  but  to  the  great  family  of  man  in  all 
ages.  They  love  all  men  as  themselves; 
and  pur  obligation  to  them  is  equally  ac- 
knowledged by  relief  afforded  to  the  needy 
or  suffering  of  whatever  land  or  age.  Like 
the  great  Benefactor  whose  image  they  bear, 
they  regard  good  bestowed  upon  the  humblest 
of  their  brethren  of  the  human  family  as 
bestowed  upon  themselves. 


212  THE  GREAT  QUESTION. 


CHAPTEE  XIY. 

THE  EEQUTRED  BENEFICENCE  FAVORABLE  TO 
PROSPERITY  IN  ACQUIRING  TEMPORAL  POS- 
SESSIONS. 

Duty  toward  God,  and  benevolence  toward 
the  world,  ever  go  hand  in  hand  with  self- 
interest.  If  we  mistake  not,  the  practical 
weight  of  this  truth  is  much  greater  than  is 
generally  supposed.  When  it  shall  be  once 
thoroughly  impressed  upon  the  mind  of  the 
Church,  a  great  advantage  will  be  gained 
for  the  Christian  cause.  It  will  not  make 
her  perfect.  It  will  not  directly  increase 
her  piety.  Strictly  speaking,  religion  is  the 
only  motive  which  imparts  to  her  new 
strength.  But  when  she  shall  have  deeply 
learned  that  giving  all  and  doing  all  which 
God  requires  of  her  for  the  salvation  of  the 
world  is  promotive  of  every  interest  of  time 
as  well  as  of  eternity,  one  of  the  now  weakest 
points  in  her  citadel  will  be  fortified  ;  and 
this  will  be  the  achievement  of  a  great  vic- 
tory. Some  of  the  channels  which  now 
drain  her  resources  will  be  closed  up.     She 


TRUE   SELF-INTEREST.  213 

will  learn  her  real  strengtli ;  and,  instead  of 
wasting  it  in  parleying  with  the  enemy,  she 
will  concentrate  it  in  extending  the  conquests 
of  redemption. 

While,  then,  we  should  ever  remember 
that  religious  obligation  is  the  great  motive 
upon  which  the  cause  of  Christian  beneficence 
is  dependent  for  strength  and  stability,  it 
by  no  means  follows  that  the  motive  of  self- 
interest  should  be  disregarded.  God  himself 
addresses  it  upon  almost  every  page,  both 
in  his  written  word,  and  in  the  volume  of 
his  providence.  It  is  a  moving  power  in 
the  mind  of  man,  and  it  has  a  province  of 
its  own  in  which  it  rules.  And  this  province 
is  really  enlarged  when  the  kingdom  of  God 
is  set  up  in  the  heart.  He  who  is  thoroughly 
a  Christian,  has  escaped  from  that  bondage 
to  Satan  which  chains  him  to  the  present 
and  to  the  groveling  objects  of  sense.  He 
is  alive  to  the  interests  of  eternity  as  well 
as  to  those  of  time.  He  will  not  barter 
heaven  for  earth.  Besides,  he  sees  the  real 
value  of  his  interests,  and  his  estimate  of 
them  is  immeasurably  augmented.  They 
all  become  eternal.  And,  what  is  directly 
to  the  purpose,  he  feels  the  force  of  the  truth 
that  he  is  not  his  own,  and  sees  that  the 
interests  of  self  are  inseparably  connected 


214  THE   GREAT   QUESTION. 

with  the  glory  of  God  and  the  interests  of 
his  fellow-men. 

Thus  self-interest  suggests  and  intensifies 
all  the  other  motives  to  beneficence.  A 
regard  for  it  becomes  a  duty,  and  is  blended 
with  every  aspiration  of  holy  love.  In  this 
chapter  we  appeal  to  that  interest  which 
man  naturally  and  properly  feels  in  those 
inferior  possessions  which  are  peculiar  to  the 
present  life.  Our  position  here  is,  that 
Scriptural  beneficence  is  favorable  even  to 
this  lowest  form  of  prosperity. 

In  respect  to  this  there  is  no  ground  for 
rational  doubt  to  the  believer  in  Christianity ; 
for  revelation  is  very  explicit.  It  is,  how- 
ever, a  subject  upon  which  there  is  much 
liability  to  err.  That  it  may  be  examined 
intelligently,  we  will,  in  the  outset,  quote 
entire  several  passages  relating  to  it,  that 
they  may  mutually  explain  each  other. 
"  Trust  in  the  Lord,  and  do  good ;  so  shalt 
thou  dwell  in  the  land,  and  verily  thou  shalt 
be  fed."  "  I  have  been  young  and  now  am 
old ;  yet  have  I  not  seen  the  righteous  for- 
saken, nor  his  seed  begging  bread.  He  is  ever 
merciful,  and  lendeth ;  and  his  seed  is  bless- 
ed." "  Honor  the  Lord  with  thy  substance, 
and  with  the  first-fruits  of  all  thine  increase : 
so  shall  thy  barns  be  filled  with  plenty,  and 


TRUE    SELF-mTEEEST.  216 

thy  presses  shall  burst  out  with  new  wine." 
"  There  is  that  scattereth,  and  yet  increaseth ; 
there  is  that  witholdeth  more  than  is  meet, 
but  it  tendeth  to  poverty.  The  liberal  soul 
shall  be  made  fat:  and  he  that  watereth 
shall  be  watered  also  himself."  "  The  liberal 
deviseth  liberal  things ;  and  by  liberal  things 
shall  he  stand."  "Ye  are  cursed  with  a 
curse :  for  ye  have  robbed  me,  even  this 
whole  nation.  Bring  ye  all  the  tithes  into 
the  storehouse,  that  there  may  be  meat  in 
my  house,  and  prove  me  now  herewith, 
saith  the  Lord  of  Hosts,  if  I  will  not  open  you 
the  windows  of  heaven,  and  pour  you  out  a 
blessing,  that  there  shall  not  be  room  enough 
to  receive  it.  And  I  will  rebuke  the 
devourer  for  your  sakes,  and  he  shall  not 
destroy  the  fruits  of  your  ground ;  neither 
shall  your  vine  cast  her  fruit  before  the  time 
in  the  held,  saith  the  Lord  of  Hosts.  And  all 
nations  shall  call  you  blessed."  "Give,  and 
it  shall  be  given  unto  you ;  good  measure, 
pressed  down,  and  shaken  together,  and 
running  over,  shall  men  give  into  your  bosom. 
For  with  the  same  measure  that  ye  mete 
withal,  it  shall  be  measured  to  you  again." 
"  He  which  soweth  sparingly,  shall  reap  also 
sj^aringly  ;  and  he  which  soweth  bountifully 
shall   reap    also   bountifully.     Every    man 


216  THE    GREAT    QUESTION. 

according  as  lie  purposeth  in  his  heart,  so 
let  him  give ;  not  grudgingly,  or  of  neces- 
sity :  for  God  loveth  the  cheerful  giver. 
And  God  is  able  to  make  all  grace  abound 
toward  you;  that  ye,  always  having  all 
sufficiency  in  all  things,  may  abound  to  every 
good  work." 

Such  is  a  specimen  of  the  unequivocal 
declarations  with  which  the  Bible  abounds 
on  this  subject.  They  most  emphatically 
assume  that  God  exercises  a  particular  prov- 
idence in  behalf  of  those  who  are  faithful 
to  their  stewardship.  For  them  he  "  opens 
the  windows  of  heaven,"  and  "  rebukes  the 
devourer;"  while  to  the  unfaithful  he  says, 
"  Ye  are  cursed  with  a  curse." 

God  is  abundantly  able  to  fulfill  his  prom- 
ises. All  the  treasures  of  earth  and  heaven 
are  under  his  absolute  control.  The  inex- 
haustible reservoirs  of  wealth  and  honor  and 
influence  are  his,  and  he  can  cause  his 
streams  to  flow  out  from  them  in  what  di- 
rection soever  he  will.  His  resources  are 
infinite,  and  he  employs  them  all  in  accom- 
plishing his  declared  purpose,  specially  to 
promote  the  temporal  as  well  as  the  spiritual 
interests  of  those  who  are  true  to  their  trust. 
All  the  uniform  laws  by  which  God  governs 
the  world  are  framed  with  a  special  refer- 


TRUE  SELF-INTEREST.  217 

eiice  to  this  immutable  principle  in  his  econ- 
omy. 

The  reasonableness  of  this  is  obvious  at  a 
glance.  It  is  just  what  we  should  naturally 
expect,  that  Grod  should  increase  the  trust 
to  those  who  are  good  stewards,  and  should 
say  to  him  who  wastes  his  goods,  "Tbou 
mayest  be  no  longer  steward."  So  every 
wise  man  would  do  by  those  whom  he  should 
appoint  as  stewards  over  portions  of  his 
property.  The  temporal  as  well  as  the  spir- 
itual interests  of  those  who  give  liberally  to 
support  the  poor  and  religion  are  identified 
with  the  interests  of  Christ.  Hence,  in  pros- 
pering them,  God  is  advancing  his  own 
cause  in  the  earth ;  for  they  are  acting  the 
very  part  which  he  designed  in  his  own  sys- 
tem of  beneficence. 

This  class  of  divine  promises  obviously 
appeals  to  man's  natural  desire  to  be  a  pos- 
sessor. But  we  are  not  to  infer  that  a  liberal 
beneficence  will,  in  all  cases,  immediately 
secure  its  full  gratification.  Probably  some 
sincere  Christians  are  not  yet  strong  enough 
to  render  worldly  prosperity  safe,  their  nat- 
ural tendency  to  love  the  world  being  so 
strong  that  its  possessions,  if  largely  intrust- 
ed to  them,  would  be  sure  to  engage  their 
affections  and  occasion  their  ruin.     In  the 


218  THE   GREAT   QUESTION. 

case  of  sncli  persons,  it  is  not  at  all  mysteri- 
ous that  the  divine  Benefactor  should  only 
moderately  supply  them  with  that  gold 
which  is  perishable,  and  would  peril  their 
all;  and  should  reward  them,  if  faithful 
stewards  over  their  limited  trusty  with  those 
riches  which  will  never  perish — "  in  the 
pure  coin  of  heaven." 

Let  not  the  poor  Christian,  however,  in 
any  case,  infer  that  his  destitution  is  the  re- 
sult of  his  conformity  to  the  Gospel  standard 
of  liberality.  Had  he  apostatized — given 
up  his  religion — we  do  not  say  but  God 
might  have  made  him  an  example,  by  aban- 
doning him  a  victim  to  worldly  prosperity. 
That  would  have  been  no  gain  to  him.  It 
would  have  made  him  the  possessed  instead 
of  the  possessor — the  slave  instead  of  the 
master.  But  so  long  as  he  sincerely  aims  to 
lead  a  Christian  life,  he  may  rely  upon  the 
word  of  God,  that,  if  he  is  permitted  to  suf- 
fer want,  it  is  not  because  he  is  liberal ;  for 
it  is  an  immutable  divine  law  that  liberality 
tends  to  prosperity.  Had  he  neglected  to 
give  as  God  requires,  it  is  altogether  proba- 
ble, if  not  certain,  that  he  would  either  have 
been  still  poorer,  or  God  would  have  "let 
liim  alone "  in  his  robbery  till  the  great  day 
of  final  reckoning. 


TRUE    SELF-INTEREST.  219 

If  we  understand  these  promises,  more- 
over, it  is  not  wealth,  but  thrifty  which  they 
offer  to  the  liberal — not  hoarded  riches,  but 
riches  flowing  out  into  the  various  channels 
of  benevolence  as  constantly  and  freely  as 
they  are  received.  They  appeal  not  to  a 
depraved  love  of  money,  which  blights  every 
generous  susceptibility  of  the  soul,  and  de- 
grades man  to  the  condition  of  a  slave ;  but 
to  a  spirit  of  manly  enterprise,  to  that  sanc- 
tified desire  of  possession  which  is  consistent 
with  the  highest  moral  freedom  and  the 
purest  and  largest  benevolence — not  to  the 
passion  of  cupidity,  but  to  a  holy  ambition 
to  gain  all  we  can  lawfully  gain  as  a  means 
of  doing  good.  They  are  addressed  not  to 
the  miser,  whose  all-absorbing  desire  is  for 
gain,  but  to  him  who,  while  he  experiences 
a  real  and  proper  gratification  in  receiving, 
feels  it  to  be  yet  more  blessed  to  give.  We 
may  and  ought  suitably  to  provide  for  our 
own  households;  and,  within  the  limits  of 
Christian  economy,  to  do  this  liberally,  if  we 
can,  and  yet  give  liberally.  Those  who  are 
called  to  serve  God  in  such  enterprises  as 
demand  capital,  may,  with  the  same  proviso, 
acquire  so  much  as  is  needed.  But  what- 
ever a  man  accumulates  beyond  this,  will 
assuredly  be  a  curse  to  himself  and  to  his 


220  THE   GREAT   QUESTION. 

family.  It  is  nothing  less  than  robbing  God. 
We  are  absolutely  forbidden  to  lay  up  treas- 
ures upon  earth. 

It  scarcely  need  be  said  that  no  one  has 
any  claim  to  these  promises  except  he 
comply  with  all  their  conditions.  To  be 
entitled  to  them  he  must  act  from  a  sense 
of  religious  obligation,  and  in  the  spirit  of 
benevolence ;  and  he  must  give  liberally 
and  systematically.  They  belong  to  "  the 
righteous,"  who,  in  doing  good,  "  trusts  in 
the  Lord,"  and  gives  that  in  so  doing  he 
may  "honor  the  Lord  with  his  substance" 
— to  "  the  merciful,"  who  "  gives  not  grudg- 
ingly or  of  necessity,"  but  as  a  "  cheerful 
giver" — to  "the  liberal  soul"  that  "deviseth 
liberal  things" — to  him  who  "honors  the 
Lord  with  the  first-fruits  of  all  his  increase," 
giving  not  a  twentieth  or  a  fiftieth  at  his 
convenience,  but  promptly  and  regularly 
bringing  the  full  proportion  required,  "all 
the  tithes  into  the  storehouse  "  of  the  Lord. 

It  is  now  obvious  that  the  beneficence  en- 
couraged in  the  divine  promises  is  the  very 
means  which  the  Christian  needs  for  increas- 
ing his  qualifications  for  the  responsibilities 
of  a  steward.  It  aftords  him  an  opportuni- 
ty to  acquire  strength  of  principle,  and  thus 
it  counteracts  any  tendency  he  may  have  to 


TEIJE   SELF-ESTTEEEST.  221 

set  his  heart  upon  the  world,  and  thereby 
renders  it  safe  to  his  own  soul  as  well  as  to 
the  interests  of  Christ's  cause  to  intrust  him 
with  its  possessions. 

It  is  also  plain  that  this  style  of  giving  is, 
in  all  respects,  favorable  to  prosperity  in 
business.  It  requires  system,  one  of  the 
great  essentials  to  success.  It  tends  to  the 
cultivation  of  habits  of  industry  and  frugali- 
ty. "A  good  man  showeth  favor  and  lend- 
eth.  He  will  guide  his  affairs  with  discre- 
tion." It  secures  the  healthful  and  vigorous 
action  of  all  those  powers  of  mind  by  which 
he  is  enabled  to  acquire  property,  and  thus 
qualifies  him  to  manage  business  with  greater 
skill  and  on  a  more  extended  scale.  Again,  it 
insures  the  confidence  of  his  fellow-men. 
To  a  great  extent  it  disarms  the  malicious. 
Few  are  so  hardened  as  not  to  respect  the 
rights  of  those  whom  they  know  make  a 
wise  and  benevolent  use  of  their  possessions. 
Such  a  reputation  is  not  unfrequently  a  bet- 
ter security  against  the  midnight  thief  than 
are  bars  and  bolts.  But  still  greater  is  the 
advantage  which  this  reputation  gives  a 
man  in  his  business  relations.  Many  men 
who  pride  themselves  in  making  good  bar- 
gains at  the  expense  of  the  penurious  and  the 
covetous,  would  scorn  to  do  this  in  their  deal- 


222  THE   GREAT  QUESTION. 

ings  with  those  who  live  to  do  good.  Their 
presence  restores  in  them  a  sense  of  honor 
and  justice.  Thus  Christianity,  beginning 
with  the  poor,  elevates  them  to  competence 
by  the  very  sacrifices  which  it  requires  from 
their  limited  store.  One  has  only  to  consult 
his  common-sense  to  insure  the  conviction, 
that,  if  all  the  poor  conscientiously  gave  the 
first  tenth  of  their  income  to  the  Lord,  not  one 
in  twenty  of  those  who  now  throng  our  alms- 
houses would  ever  be  reduced  to  this  disagree- 
able necessity.  We  should  despair  of  reason- 
ing with  a  man  to  whom  this  is  not  obvious. 
It  should  be  further  noticed  that  these 
promises  reach  to  the  posterity  of  the 
beneficent.  They  are  made  to  man  not 
as  a  selfish,  but  as  a  social  being.  They 
address  his  interest  in  his  children  and  in  his 
children's  children.  This  fact  is  some- 
times stated,  and  in  all  cases  is  doubtless 
implied.  Of  "  the  righteous"  who  "  is  ever 
merciful  and  lendeth,"  the  Psalmist  says,  "  I 
have  not  seen  his  seed  begging  bread." 
"  His  seed  is  blessed."  So  also  the  promise 
made  to  Abraham,  and  repeated  to  Jacob, 
included  his  seed  after  him.  It  had  its  high- 
est fulfillment  several  centuries  after  his  de- 
cease. K  we  could  trace  the  history  of 
families,  doubtless  we  should  find  multitudes 


TRUE    SELF-INTEREST.  223 

of  similar  illustrations.  The  laws  upon 
which  the  reflex  influence  of  beneficence  is 
based  begin  to  operate  at  once,  but  they 
have  not  time  to  produce  the  grandest 
results  in  a  single  generation.  But  succeed- 
ing generations,  unless  by  gross  selfishness 
they  forfeit  the  title,  will  infallibly  reap  the 
golden  fruit.  Every  ofi'ering  which  a  man 
makes  to  the  treasury  of  God,  by  a  divine 
decree,  becomes  a  perpetual  and  profitable 
investment  for  the  benefit  of  his  family,  of 
the  Church  of  his  choice,  of  his  town,  of  his 
country,  of  the  world.  The  motive  here  is 
in  direct  contrast  with  avarice.  Avarice, 
like  every  other  depraved  passion,  demands 
immediate  indulgence.  It  blinds  its  victim 
to  the  welfare  of  his  children,  destroys  his 
power  to  love,  and  shuts  him  up  forever  in 
the  gloomy  prison  of  self  But  the  motive 
presented  to  the  mind  in  the  divine  promises 
takes  a  man  out  of  self,  discovers  to  him  an 
inspiring  future,  kindles  in  his  heart  an 
afiection  for  the  generations  that  will  follow 
him,  and  thus  secures  the  free,  joyous  action 
of  all  his  powers. 

«'  True  self-love  and  social  are  the  same." 

Finally,  it  should  be    observed  that   the 
promise  of  temporal  good  to  the  beneficent 


224  THE   GREAT   QXTESTION. 

is  intimately  related  to,  and  blended  with, 
the  promise  of  spiritual  good.  If,  then, 
in  some  cases  temporal  prosperity  is  not 
enjoyed  by  those  who  give  to  the  extent  of 
their  means,  yet  the  promise  is  fulfilled  in 
the  spirit  of  it,  in  that  they  become  sure 
heirs  to  the  exhaustless  treasures  of  heaven. 
The  things  of  earth  are  not  to  be  regarded 
as  an  ultimate  reward  to  the  faithful.  We 
have  no  permanent  interest  in  them,  for 
they  are  all  perishable  ;  and  besides,  this  is 
not  our  permanent  abode.  A  limited  amount 
of  earthly  things  may  contribute  to  our  com- 
fort for  a  season,  and  enable  us  to  do  good. 
But  if  extreme  poverty  be  occasionally  the 
lot  of  one  whose  all  is  consecrated  to  God, 
yet  he  can  rest  calmly  upon  the  broader 
promises,  that  ''  it  is  accepted  according  to 
that  a  man  hath,  and  not  according  to  that 
he  hath  not ;"  and  that  ^'  all  things  work  to- 
gether for  his  good,"  in  facilitating  his 
progress  in  laying  up  eternal  treasure. 


THE   LIFE   TO   COME.  225 


CHAPTER  XY. 

THE  REQUIRED    BENEFICENCE  INDISPENSABLE  TO 
A  PREPARATION  FOR  THE  LIFE  TO  COME. 

No  truth  appears  more  prominently  on  the 
pages  of  revelation  than  that  the  present  life 
is  probationary — that  we  are  here  determin- 
ing whether  happiness  or  misery  shall  be  our 
portion  in  eternity.  To  enable  us  to  deter- 
mine this  question  wisely,  the  divine  Bene- 
factor has  furnished  us  every  possible  facility. 
This,  indeed,  as  we  have  seen  in  the  second 
chapter  of  this  essay,  is  the  grand  purpose  con- 
templated in  the  entire  economy  of  his  provi- 
dence. Thus  he  has  made  us  his  stewards, 
that  we  may  prove  ourselves  faithful  to  him 
by  applying  that  which  he  commits  to  us  ac- 
cording to  his  requirements — placed  us  over  a 
few  things  that  he  may  prepare  us  to  be  rulers 
3ver  many  things ;  and  he  has  made  us  pos- 
sessors, *hat,  by  giving  of  our  own  to  promote 
the  welfare  of  others,  we  may  acquire  that 
principle  of  godlike  benevolence  which  is 
essential  to  preparation  for  heaven.  But  the  • 
very  opportunity  which  is  afforded  us  of 
proving  ourselves  faithful,  implies  equal 
16 


226  THE   GKEAT    QUESTION. 

power  to  be  faithless.  The  sacred  trust 
which  was  intended  as  a  means  of  good,  we, 
as  moral  agents,  may  pervert  into  an  instru 
ment  of  evil.  We  may  treacherously  with- 
hold our  Lord's  goods  from  his  service,  and 
thereby  incur  his  everlasting  condemnation. 
"We  may  selfishly  turn  a  deaf  ear  to  the 
wants  and  woes  of  our  perishing  brethren, 
and,  in  so  doing,  perish  ourselves  forever. 
Them  that  honor  God  with  their  substance, 
and  them  only,  he  will  honor  with  ever- 
lasting life. 

In  accordance  with  this  great  principle  in 
his  government,  the  Creator  has  so  framed 
the  human  constitution  that  all  its  laws  are 
adapted  to  beneficence  and  opposed  to  self- 
ishness. Man  was  made  to  love  God  su- 
premely, and  his  neighbor  as  himself,  and  to 
glorify  God  in  doing  good  to  all  men,  as  he 
has  opportunity.  This  is  as  much  his  natu- 
ral sphere  of  action  as  atmospheric  air  is  the 
natural  element  for  the  expansion  of  his 
lungs.  To  see  him  selfishly  engrossed  in  the 
world — suffering  the  affections  of  his  un- 
dying soul  to  be  placed  on  its  corroding 
treasures — is  as  unnatural  a  sight  as  it  would 
be  to  see  the  king  of  the  forest  imitating  a 
crawling  worm,  or  the  royal  eagle  wallowing 
in  the  filth  of  the  swine.     He,  then,  who 


THE   LIFE   TO    COME.  227 

lives  to  himself  alone,  not  only  conflicts  with 
the  will  of  God,  but  he  acts  in  opposition  to 
the  laws  of  his  own  being.  He  degrades 
himself,  and  works  his  own  ruin.  The  calls 
of  his  depraved  appetite  may  be  gratified, 
but  the  gratification  is  necessarily  nauseous 
to  his  taste ;  and,  by  repeating  the  indul- 
gence, such  appetite  constantly  gains  strength 
until  it  makes  liim  its  slave.  On  the  other 
hand,  the  beneficent  man  is  true  to  nature 
as  well  as  to  God  and  the  world.  All  within 
is  felt  to  be  harmonious,  and  his  labors  of 
love  never  fail  to  secure  a  present  reward  in 
the  delightful  emotions  which  they  excite. 
And  the  longer  he  continues  in  the  practice 
of  them  the  more  intense  is  their  pleasure, 
until  they  acquire  the  constancy  of  a  per- 
manent habit.  Thus  the  beneficent  man  in- 
wardly experiences  the  truth  that  "  it  is  more 
blessed  to  give  than  to  receive."  Here  we 
notice  two  facts. 

First,  beneficence  secures  the  pleasure  of 
the  approval  of  conscience,  while  its  neglect 
incurs  the  lashings  of  its  rebukes.  We  refer 
not  now  to  the  fact  that  beneficence  is  right 
and  selfishness  is  wrong,  but  to  the  joyful 
sense  of  right  which  the  Framer  of  the  hu- 
man mind  has  associated  with  the  approval 
of  conscience,  and  to  the  sting  of  remorse 


^28  THE   GREAT    QUESTION. 

which  he  has  connected  with  its  rebukes. 
Even  though  our  sacrifices  may  cost  us  a 
struggle  against  a  selfish  propensity  not  yet 
wholly  overcome,  still  there  is  a  sense  of 
true  elevation  of  character — of  genuine  in- 
dependence of  soul — in  the  victory  achieved 
over  self,  and  a  glorious  satisfaction  in  the 
consciousness  of  faithfulness  to  our  steward- 
ship, and  that  we  are  living  to  purpose. 

The  other  fact  alluded  to  is,  that  benefi- 
cence is  the  legitimate  means  of  cultivating 
a  benevolent  disposition,  which  is  to  its  pos- 
sessor a  perpetual  fountain  of  the  purest 
happiness,  and  is  a  sure  antidote  to  selfish- 
ness, which  would  convert  the  heart  into  a 
pool  of  corruption  and  bitterness.  To  be 
happy,  then,  man  must  be  benevolent,  and 
to  be  benevolent  he  must  be  beneficent. 
There  is  no  other  means  by  which  he  can 
treasure  up  heaven  within  him. 

But  it  is  not  happiness  which  is  placed 
before  us  as  the  standard  of  attainment. 
Happiness  is  the  gift  of  God  as  the  reward 
of  the  attainment  of  virtuous  character. 
God  would  bestow  upon  us  that  exalted 
happiness  which  is  kindred  to  his  own  ;  and 
to  this  end  it  is  essential  that  we  acquire 
character  kindred  to  his.  In  order  that  we 
may  do  this,  we  must  cultivate  a  spirit  of 


THE    LIFE   TO   COME.  229 

t)becHence  to  G-od,  and  of  benevolence  to- 
ward our  fellow-beings,  under  circumstan- 
ces which  will  cost  us  self-denial.  This  is 
tlie  only  way  in  which  our  wills  can  become 
conformed  to  the  will  of  God,  and  benevo- 
lence can  become  a  moral  principle — in  a 
word,  tliis  is  the  only  way  in  which  we  can 
become  godlike.  Let  no  one  imagine  that 
the  provisions  of  grace  will  save  him  the 
trouble  of  thus  denying  himself.  Grace  will 
do  its  own  work ;  but  we  must  do  ours. 

Since  we  have  sinned,  and  are  by  nature 
in  a  state  of  spiritual  death,  our  restoration 
is,  of  course,  indispensable.  We  must  be 
born  of  the  Spirit — washed  in  the  blood  of 
Christ.  But  this  does  not  do  our  work  as 
probationers.  Conversion,  though  an  abso- 
lute requisite  to  our  salvation,  is  entirely 
distinct  from  the  great  object  for  which  we 
were  placed  upon  earth.  We  need  to  be 
pardoned  because  we  have  sinned — to  be 
lifted  up  because  we  have  fallen — to  be 
washed  because  we  have  become  defiled. 
This,  however,  is  a  work  which  God  does  for 
us ;  and  it  does  not  supersede  the  univei-sal 
command,  "  Work  out  your  own  salvation." 
Kenewal  in  the  image  of  God  just  brings  us 
into  a  condition  to  do  this  work  advanta- 
geously.    To  pause  here,  is  infallibly  to  fall 


230  THE   GREAT   QUESTION. 

again  into  a  state  more  deplorable  than  that 
from  which  grace  has  saved  us.  Grace  re- 
news ns  in  the  divine  image  ;  but  godlike 
action  is  the  process  by  which  the  divine 
image  is  rendered  indelible  in  our  natures. 
This,  inded^d,  as  we  have  before  observed,  is 
the  very  purpose  for  which  God  has  assigned 
to  us  a  part  in  his  own  great  scheme  of  benef 
icence.  He  has  connected  our  efforts  with 
the  salvation  of  the  world,  that  we  may 
have  an  exalted  sphere  of  moral  action. 
He  has  given  us  much,  and  requires  of  us 
much,  that  we  may  acquire  much.  He  has 
placed  us  under  great  responsibilities,  that 
we  may  make  great  attainments.  The 
present  enjoyment  which  we  realize  in  doing 
good — the  luxury  which  attends  it — is  de- 
signed to  cheer  and  encourage  us  in  the  per- 
formance of  that  work  by  which  God  would 
prepare  us  for  the  holy  delight  of  heaven. 
Holiness  is  the  standard  of  character  which 
he  has  placed  before  us — holiness  not  as  a 
state  merely,  but  as  a  principle  formed  by 
moral  action,  and  having  the  fixedness  of 
habit.  It  is  the  work  of  "  grace  through 
faith"  alone  to  make  the  heart  puie — to 
overcome  selfishness  and  drive  it  from  the 
heart ;  but  beneficent  effort  must  be  added, 
to  keep  out  this  dir*?  enemy  by  closing  up 


THE   LIFE   TO   COME.  231 

every  avenue  against  it.  Moreover,  it  is 
plain  that  the  beneficence  which  is  essential 
to  our  work  of  preparation  for  heaven,  is 
precisely  that  which  the  divine  Benefactor 
has  prescribed.  It  must  be  characterized  by 
religious  principle,  and  by  liberality  and 
system  according  to  the  Bible  standard. 

We  are  by  no  means  to  infer  that  our 
preparation  for  heaven  required  that  sin  and 
misery  should  surround  us  during  our  pro- 
bation. It  is  enough  for  us  to  know,  that, 
such  being  the  case,  our  infinitely  wise  and 
beneficent  Creator  has  made  it  the  occasion 
by  which  we  may  cultivate  the  benevolent 
afiections,  and  acquire  the  principle  of  obe- 
dience to  him  by  supplying  the  wants  and 
relieving  the  woes  of  our  fellow-men,  and, 
publishing  to  them  all  the  glad  tidings  of  a 
sovereign  remedy. 

These  views  will  be  found  to  accord  per- 
fectly with  the  representations  of  Scripture, 
as  a  few  quotations  will  show.  In  its  exhort- 
ations to  alms-giving,  and  to  Christian  effort 
generally,  the  spiritual  improvement  of  those 
who  are  addressed  is  constantly  urged.  They 
are  taught  that  their  own  salvation  is  de- 
pendent upon  their  compliance;  while,  as 
others  have  truthfully  observed,  very  little 
is  said  to  excite  their  natural  sympathies. 


232  THE  GREAT  QUESTION. 

"  Sell  that  ye  have  and  give  alms :  provide 
for  yoitrselms  lags  which  wax  not  old,  a 
tnreasure  in  the  heavens  which  faileth  not, 
where  no  thief  approacheth,  neither  moth 
corrupteth.  For  where  your  treasure  is  there 
will  your  heart  he  also^  "  Let  us  not  be 
weary  in  well-doing  :  for  in  due  season  we 
shall  reap  if  toe  faint  not.^^  "  Charge  them 
that  are  rich  in  this  world  tliat  they  be  not 
high-minded,  nor  trust  in  uncertain  riches, 
but  in  the  living  God,  who  giveth  us  all 
things  richly  to  enjoy;  that  they  do  good, 
that  they  be  rich  in  good  works,  ready  to 
distribute,  willing  to  communicate  ;  laying 
up  in  store  for  themselves  a  good  foundation 
against  the  time  to  come,  that  they  may  lay 
hold  on  eternal  life.'''' 

One  more  quotation  from  the  sacred 
volume  in  which  we  are  pointed  to  the 
solemn  scrutiny  of  the  great  day,  and  we 
leave  the  reader  to  elect  for  himself  be- 
tween Christ  and  the  world^between  an 
immortal  crown  and  the  dreadful  doom  of 
an  unfaithful  servant,  alone  in  presence  of 
the  Judge  Supreme. 

"When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then 
shall  he  sit  upon  the  throne  of  his  glory  : 
and  before  him  shall  be  gathered  all  nations : 


THE   LIFE   TO   COME.  233 

and  he  shall  separate  them  one  from  another, 
as  a  shepherd  divideth  his  sheep  from  the 
goats :  and  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.  Then  shall 
the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  founda- 
tion of  the  world:  for  I  was  a  hungered, 
and  ye  gave  me  meat :  I  was  thirsty,  and  ye 
gave  me  drink:  I  was  a  stranger,  and  ye 
took  me  in :  naked,  and  ye  clothed  me :  I 
was  sick,  and  ye  visited  me  :  I  was  in  prison, 
and  ye  came  unto  me.  Then  shall  the  right- 
eous answer  him,  saying,  Lord,  when  saw 
we  thee  a  hungered,  and  fed  thee  ?  or 
thirsty,  and  gave  thee  drink  ?  When  saw 
we  thee  a  stranger,  and  took  thee  in?  or 
naked,  and  clothed  thee  ?  Or  when  saw  we 
thee  sick,  or  in  prison,  and  came  unto  thee  ? 
And  the  King  shall  answer  and  say  unto 
them,  Verily  I  say  unto  you,  Inasmuch  as 
ye  have  done  it  unto  one  of  the  least  of 
these  my  brethren,  ye  have  done  it  unto  me. 
Then  shall  he  say  also  unto  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his 
angels  :  for  I  was  a  hungered,  and  ye  gave 
me  no  meat :  I  was  thirsty,  and  ye  gave  me 
no  drink  :  I  was  a  stranger,  and  ye  took  me 


234  THE   GREAT   QUESTION. 

not  in:  naked,  and  ye  clothed  me  not:  sick, 
and  in  prison,  and  ye  visited  me  not.  Then 
shall  they  also  answer  him,  saying,  Lord, 
when  saw  we  thee  a  hungered,  or  athirst,  or 
a  stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee  ?  Then  shall  he 
answer  them,  saying,  Yerily  I  say  unto  you, 
Inasmuch  as  ye  did  it  not  to  one  of  the  least 
of  these,  ye  did  it  not  to  me.  And  these 
shall  go  away  into  everlasting  punishment: 
but  the  righteous  into  life  eternal." 


THE  END, 


PEOPEETY    CONSECEATED, 


PROPERTY    CONSECRATED ; 


OE, 


HONORING  GOD  WITH  OUR  SUBSTANCE. 


AN    INQUIRY    INTO    THE    WILL    OF    GOD     IN    RELATION    TO 
PROPERTY,    AND     AN    EXAMINATION     OF    THE     TEM- 
PORAL  AND    SPIRITUAL    ADVANTAGES   ARISING 
FROM   ITS   RIGHT   USE. 


ine 


By   Rev.    BENJAMIN    ST.  JAMES  FRY, 

OP   THE  OHIO   CONPBEENCB. 


PUBLISHED   BY  CARLTON   &   PHILLIPS. 

TRACT     SOCIETY     OF      THE     METHODIST     EPISCOPAL    CHURCH, 
500    MCLBEUKY-3TREKT. 

185G. 


Entered  according  to  Act  of  Congress,  in  the  year  1856,  by 
CARLTON    &    PHILLIPS, 

In  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District 
of  NeM'-York. 


EDITOR^S    PREFACE. 


The  following  Treatise  is  one  of  the  three 
Prize  Essays  on  Systematic  Beneficence 
sent  out  under  the  auspices  of  the  Tract  So- 
ciety of  the  Methodist  Episcopal  Church. 
We  feel  great  pleasure  in  submitting  it  to 
the  Christian  public.  It  is  full  of  strong 
thoughts,  clearly  and  forcibly  expressed. 
Its  appropriate  title  appeals  to  the  soundest 
convictions  and  purest  desires  of  the  true 
Christian. 

"Property  consecrated."  What  reflect- 
ing man  does  not  realize  that  he  has  re- 
ceived his  earthly  possessions  from  God? 
He  cannot  supply  one  particle  of  the  mate- 
rial, or  of  the  mental  and  muscular  energy, 
or  of  the  mechanical  skill  or  power  upon 
which  the   production  of  wealth   depends. 


VI  PEEFACB. 

These  are  all  gifts  from  his  heavenly  Father. 
And  what  honor  is  conferred  upon  him  in 
being  constituted  an  agent  in  the  practical  ex- 
ercises of  divine  benevolence  !  The  goods  are 
entrusted  to  him  that  he  may  share  with  God 
the  holy  delights  of  charity,  and  the  invalua- 
ble blessings  of  Christian  enterprise.  He  is 
made  a  beneficiary  that  he  may  be  a  bene- 
factor. How,  then,  is  he  to  hold  the  treas- 
ures committed  to  his  care  ?  As  exclusively 
his  own  ?  As  devoted  to  selfish  ends  ?  E"o. 
With  pious  gratitude  it  should  all  be  conse- 
crated to  the  service  of  God,  so  that  every- 
thing demanded  by  the  exigencies  of  the 
Church  and  the  wants  of  humanity  should 
be  deemed  sacred  to  the  purposes  of  Chris- 
tian beneficence.  Who  can  describe  the  re- 
sults of  "Property  consecrated" — the  prop- 
erty of  the  whole  Church,  of  each  individual 
of  the  Chureh,  so  set  apart  to  the  service  of 
God  as  that  no  unjust  proportion  of  it  shall 
be  used  upon  self,  none  whatever  squan- 
dered in  worldly  extravagance,  and  all  that 
is  requisite  for  the  purposes  of  benevo- 
lence shall  be  ready  at  a  moment's  notice? 


PREFACE.  VU 

"  Honoring  God."  To  this  the  good  man 
is  solemnly  devoted.  He  often  regrets  that 
he  does  not  better  succeed  in  accomplishing 
it.  He  asks  with  deep  concern,  "How  shall 
I  honor  God?"  Especially,  "How  shall  I 
honor  him  with  my  earthly  possessions?" 
These  are  too  often  a  snare  to  him.  He  finds 
himself  unduly  attached  to  them.  His  con- 
science not  unfrequently  rebukes  him  for 
the  reluctance  he  feels  in  parting  with  them, 
even  for  the  noblest  purposes  of  Christian 
benevolence.  He  mourns  over  this  weak- 
ness, if  not  evidence  of  remaining  deprav- 
ity. He  would  desire,  we  assume,  to  be 
relieved  from  these  embarrassments — to 
learn  how  he  can  make  all  his  worldly 
employments  subserve  his  spiritual  inter- 
ests— how  he  can  become  happy  in  giv- 
ing all  due  support  to  the  claims  of  God — 
how  he  may,  so  far  as  his  responsibility  ex- 
tends, remove  all  temporal  embarrassments 
from  the  Church,  and  secure  the  greatest 
possible  efficiency  for  all  her  enterprises. 
Let  him  read  this  little  book.  It  will  con- 
duct him  to  God's  own  method  of  solving  all 


VIU  PREFACE. 

these  problems,  and  at  the  same  time  se- 
cure the  richest  returns  of  true  satisfaction, 
business  prosperity,  and  spiritual  enlarge- 
ment. 

To  many  this  essay  will  be  a  welcome  mes- 
senger. It  will  confirm  them  in  principles 
already  adopted,  and  strengthen  their  noble 
purposes  for  the  future.  It  will  reach  mul- 
titudes of  others  who  have  been  by  no 
means  deficient  in  liberality,  but  whose 
methods  of  giving  have  been  without  sys- 
tem. To  such,  we  trust,  it  will  be  a  word 
in  season,  which  will  bring  order  out  of 
chaos.  Under  its  genial  teachings  and  per- 
suasions their  Christian  benevolence  will 
assume  a  regularity  and  consistency  most 
efficient  and  reliable  for  the  demands  of 
humanity  and  religion. 

Jesse  T.  Peck. 

Nbw-York,  Dec.  20, 1866. 


CONTENTS. 


OHAP.  PAQB 
I. — ^INTEODUCTORY — THE  IMPORTANCE    OF    A  CAREFUL 
INVESTIGATION  OF  THE   DIVINE  WILL  IN  RELA- 
TION  TO  BENEFICENCE 7 

n. — THE   TEACHINGS   OF   THE     BIBLE   CONCERNING  THE 

ORIGIN   AND   USE   OF   PROPERTY 18 

III. THE    DIVINE     PLAN     OF    BENEFICENCE    UNDER    THE 

MOSAIC  DISPENSATION 27 

IV. — THE   BENEFICENCE   OF   THE   CHRISTIAN   CHURCH...       37 

V, THE  CHRISTIAN    LAW  OF  SYSTEMATIC  BENEFICENCE      46 

VI. — THE  BENEFITS  THAT  WOULD  FLOW  TO  THE  CHURCH 

FROM  THE  ADOPTION   OF  THIS  RULE 96 

Vn. — THE     PERSONAL    BENEFITS   TO    BE   DERIVED    FROM 
THE     ADOPTION    OP    THE     CHRISTIAN    LAW   OF 

SYSTEMATIC     BENEFICENCE 114 

CONCLUSION 120 


SYSTEMATIC  BENEFICENCE. 


PROPERTY  CONSECRATED. 


CHAPTEK  I. 

mTRODUCTORY THE  IMPORTANCE  OF  A  CARE- 
FUL INVESTIGATION  OF  THE  DIVINE  WILL  IN 
RELATION  TO  BENEFICENCE. 

Those  who  have  an  intelligent  conception 
of  Christianity,  or,  what  is  far  better,  an  ex- 
perimental knowledge  of  it,  are  aware  that 
it  is  a  new  life,  consisting  in  love  to  God 
and  man.  While  God  claims  our  devotion 
as  his  own  peculiar  right,  he  also  commands 
the  largest  benevolence  toward  our  fellow- 
men — a  benevolence  reaching  into  all  the 
manifold  activities  of  life.  To  inspii-e  us  to 
Hve  such  a  life  he  has  himself  given  us  an 
example  of  it  on  the  grandest  scale.  We 
3ee  in  the  plan  of  salvation  revealed  in  the 
Bible,  the  munificence  of  a  God.  The 
Father  withholds  not  his  only-begotten  Son, 
but    delivera    him    up    freely    for    us    all. 


b  SYSTEMATIC  BENEFICENCE. 

Jesus,  who  was  ricli,  becomes  poor,  that  we 
through  his  poverty  might  be  rich.  He 
went  about  on  the  earth  a  way-faring  man, 
acquainted  with  grief,  engaged  in  doing 
good;  and,  as  the  last  and  greatest  token 
of  his  love,  died  on  Calvary,  thereby  pur- 
phasing  an  eternal  salvation  for  our  guilty 
race. 

This  manifestation  of  benevolence  stands 
in  startling  contrast  with  the  spirit  of  our 
world,  which  is  proud,  rebellious  unbelief. 
Sin  does  indeed  present  itself  in  many 
forms,  and  is  called  by  many  names ;  but 
the  ruling  spirit  in  the  heart  of  man  is  self- 
ishness. We  cannot  escape  its  presence,  for 
it  meets  us  in  every  thoroughfare  of  life  :  in 
all  our  social,  commercial,  and  political  rela- 
tions ;  in  the  young  and  the  old,  the  moral 
and  the  immoral ;  yes,  strange  as  it  may 
seem,  even  among  those  who  claim  to  be 
influenced  by  the  noblest  and  holiest  mo- 
tives. 

While  we  recognize  selfishness  as  the 
great  prevailing  form  of  sin,  an  examina- 
tion of  the  many  phases  in  which  selfishness 
reveals  itself,  will  compel  us  to  confess  that 
ccyoetousness — taken  in  that  restricted  sense 
in  which  it  is  used  to  express  the  inordinate 
desire  of  obtaining  and  hoarding  property — 


INTKODUCTORY.  9 

is  the  most  prevalent  and  dangerous  form  of 
selfishness.  Careful  observation  will  assure 
us  that,  in  the  Christian  world  at  least,  tliis 
form  of  selfishness  has  an  alarming  univer- 
sality. Thousands  readily  yield  to  its  insid- 
ious pretences  who  are  accustomed  to  look 
with  amazement  upon  all  other  forms  of 
sin ;  and  while  they  despise  the  enslavement 
of  others,  fail  to  see  the  chains  by  which 
they  are  bound. 

The  love  of  property  seems  to  be  a  native 
principle  of  the  mind,  existing  in  some  de- 
gree of  development  wherever  man  is  found. 
Viewing  it  in  its  healthy  operation,  there  is 
nothing  in  it  calling  for  condemnation ;  but 
when  allowed  to  gain  the  mastery,  it  is  the 
most  rapacious  and  tyrannical  of  all  the 
human  passions,  and  has  ever  called  forth 
the  severest  rebuke  of  the  moralist,  and  the 
keenest  ridicule  of  the  satirist.  It  wields  a 
powerful  influence  in  instilling  habits  of  in- 
dustry and  economy  ;  and  there  are  advan- 
tages and  refinements  which  seem  to  depend 
upon  it  for  existence.  But  when  it  has  once 
gone  beyond  the  design  for  which  it  was 
implanted,  it  crushes  with  fearful  malignity 
all  the  blessings  that  grew  in  its  path  ;  it 
associates  with  itself  the  woi'st  of  all  the 
vices,  and,  from  the  company  following  in 


10  SYSTEMATIC  BENEFICENCE. 

its  train,  proves  itself  to  be  the  prolific 
parent  of  a  thousand  schemes  of  dishonesty 
and  oppression. 

Yet  there  is  probably  no  form  of  sin 
which  is  denounced  in  the  word  of  God  more 
plainly  or  frequently  than  covetousness.  The 
Old  Testament  Scriptures  are  full  of  warn- 
ings and  threatenings  against  it.  Our  Sav- 
iour often  refers  to  this  sin  when  addressing 
his  apostles  or  the  multitude,  and  always 
jDasses  upon  it  the  most  severe  condemna- 
tion. The  Apostle  Paul  makes  the  broad 
assertion,  that  "the  love  of  money  is  the 
root  of  all  evil,"  and  the  observation  of 
eighteen  hundred  years  attests  its  truth.  He 
describes  the  covetous  man  as  an  idolater, 
than  whom  there  is  no  more  offensive  char- 
acter in  the  sight  of  God. 

If  it  be  asked,  Why  then  the  alarming 
progress  it  has  made?  the  answer  is.  There 
is  no  sin  so  ensnaring,  or  more  apt  to  gain 
the  mastery  of  the  soul.  It  acquires  its  com- 
manding power  by  almost  imperceptible 
advances,  carefully  administering  soothing 
opiates  to  the  conscience,  and  thus  quietly 
assumes  its*  supremacy  in  the  heart.  Hav- 
ing gained  this  despotic  authority,  it  only 
presents  such  motives  for  action  as  avail  to 
continue  the  enchantment  and  thraldom  of 


INTKODUCTOKY.  11 

its  victim.  It  rarely  suggests  the  hoarding 
of  money,  and  the  acquirement  of  houses 
and  lands,  for  the  mere  desire  of  accumula- 
tion; much  less  does  it  propose  the  gratifica- 
tion of  unholy  and  depraved  passions.  Its 
efforts  are  made  before  the  character  is  fixed, 
and  when  the  heart  is  the  most  readily  de- 
ceived. Assuming  the  garb  of  prudence,  it 
comes  to  the  young  man  commencing  busi- 
ness, and  whispers  of  the  necessity  of  secur- 
ing a  reasonable  competency  or  independ- 
ence; but  the  principles  which  it  inculcates, 
as  the  necessary  means  to  obtain  the  desired 
end,  lead  with  certain  steps  to  avarice. 
When  he  comes  to  mature  years,  and  has 
acquired  all  his  most  sanguine  wishes  led 
him  to  seek,  instead  of  releasing  its  hold,  a 
firmer  grasp  is  obtained  under  the  alleged 
propriety  of  making  such  a  wise  provision 
for  the  future  as  may  secure  him  from  the 
misfortunes  incident  to  the  decline  of  life. 
This  provision  is  made  ;  and  when  we  expect 
the  long-closed  heart  to  open  to  the  noble 
influences  of  beneficence,  it  fastens  upon  the 
purest  feelings  of  his  nature,  and  suggests 
the  necessity  of  procuring  and  setting  aside 
an  abundance  for  his  famil)-,  who  ma}^  be 
soon  called  upon  to  contend  with  the  heart- 
lessness  of  the  world,  without  the  protection 


12  SYSTEMATIC   BENEFICENCE. 

of  his  strong  arm.  Or,  if  such  ties  are 
wanting,  it  offers  the  magnificent  but  de- 
ceptive dehision  of  hoarding,  while  life  lasts, 
to  erect  a  noble  foundation  of  charity  to 
bless  the  succeeding  generation.  Thus  the 
bold  game  of  deception  is  carried  on ;  and 
the  soul,  often  unconscious  of  its  folly,  yields 
to  the  gilded  sophism ;  the  heart  grows 
hard  and  insensible  to  the  pressing  claims  of 
God  and  humanity,  until  at  last  it  sinks  into 
the  embrace  of  death — a  death  that  never 
dies  ! 

The  perils  of  which  we  speak  not  only 
threaten  the  man  of  the  world,  whose  ear  is 
closed  to  the  claims  of  God  and  religion,  but 
demand  watchfulness  on  the  part  of  the 
Christian.  We  do  not  hazard  too  much 
when  we  say  that  covetousness  is  the  great 
sin  of  the  Church.  It  has  been  brought 
about  in  this  manner.  That  godliness 
which  is  particularly  profitable  in  securing 
a  place  in  the  kingdom  of  heaven,  has  also 
a  provision  for  the  present  life.  This  is  the 
basis  of  that  temporal  prosperity  which  is  a 
marked  characteristic  of  all  Christian  lands. 
The  restraints  which  religion  puts  upon  those 
passions  and  appetites  that  consume  the 
means  of  the  wicked  man,  enable  its  pos- 
sessor to  accumulate  more  property  than  is 


INTEODTJCTORT.  13 

actually  necessary  for  his  physical  and  social 
wants.  It  has  taught  him  to  be  '•  diligent  in 
business,"  and  he  has  realized  that  "the 
blessing  of  the  Lord  maketh  rich."  Upon 
the  proper  nse  of  this  superfluity  the  contest 
])egins.  If  the  deceitfulness  of  the  heart 
and  the  selfish  influences  with  which  he  is 
surrounded,  gain  the  ascendency,  he  turns 
the  blessing  of  God  into  a  curse.  This  has 
been  the  sad  histor}^  of  many  "unfaithful 
and  unprofitable  servants."  Yet  God  has 
not  neglected  to  warn  his  servants  on  this 
perilous  point  in  their  lives.     He  says  : — 

"  Beware,  lest  when  thou  hast  eaten,  and 
art  full,  and  when  thy  flocks  and  herds 
are  multiplied,  and  thy  silver  and  thy  gold 
are  multiplied ;  then  thy  heart  be  lifted 
up,  and  thou  forget  the  Lord  thy  God,  and 
thou  say  in  thy  heart.  My  power  and  the 
might  of  my  hand  hath  gotten  me  this 
wealth." 

If  you  have  observed  the  lives  of  those 
w^ho  sustain  Church  relations,  you  will  at 
once  perceive  the  force  of  the  following  state- 
ment from  an  eminent  minister  of  Christ. 
If  in  danger,  may  it  convey  a  timely  warn- 
ing to  your  soul !     He  says  : — 

"The  love  of  money  has  proved  the  eter- 
nal overthrow  of  more  professing  Christians 
2 


14  SYSTEMATIC   BENEFICENCE.  * 

than  any  other  sin,  because  it  is  ahnost  the 
only  crime  that  can  be  perpetrated,  and  yet 
anything  like  a  decent  profession  of  religion 
maintained." 

If  what  we  have  written  is  founded  in 
truth,  it  will  follow  that  one  of  the  pressing 
wants  of  the  world  and  the  Church,  is  £.\ 
remedy  for  covetousness.  So  far  in  the  his 
tory  of  the  world,  no  remed}^  provided  by 
the  highest  wisdom  of  man,  has  gone  further 
than  an  attempt  to  correct  what  might  be 
called  its  excesses,  l^or  is  it  probable  that 
human  effort  can  go  a  step  beyond  this. 
But  can  it  be  thought,  by  any  intelligent 
Christian, that  God  has  neglected  to  provide 
in  his  word  a  course  of  action  or  practice 
which  will  fully  counteract  its  evil  influences, 
and  correct  the  wanderings  of  man  when  he 
has  forsaken  the  path  of  righteousness? 
"Why,  then,  is  there  not  a  well-defined  prin- 
ciple and  practice  of  beneficence  taught  in 
the  Church — such  a  practice  as  would  not 
only  be  a  bulwark  for  the  personal  safety 
of  its  members,  but  make  the  progress  of 
Christianity  a  triumphal  march  among  the 
powers  of  the  earth  ?  Let  the  question  be 
answered  in  the  eloquent  words  of  the  author 
of  Mammon : — 
■    "  In  the  early  age  of  the  Christian  Church, 


INTKODUCTORY.  15 

the  heavenly  art  of  embalming  property  and 
making  it  immortal,  was  not  only  known  but 
practiced;  but,  like  the  jDrocess  of  another 
embalming,  it  has  now,  for  ages,  been  prac- 
tically lost,  j^ot  that  its  principles  have 
been  unknown  :  these  have  always  presented 
themselves  on  the  page  of  truth  in  lines  of 
living  light.  But,  though  benevolence  has 
never  been  unknown  as  a  theory,  the  per- 
verting influence  of  a  worldly  spirit  has  been 
rendering  it  more  and  more  impracticable 
as  an  art.  So  that  now,  when  the  obvious 
application  of  its  principles  is  point'ed  out, 
and  the  necessity  of  carijying  these  princi- 
ples into  practice  is  daily  becoming  more 
urgent,  we  begin  to  be  aware  of  the  vast 
distance'  to  which  the  Church  has  been 
drifted  from  the  course  of  its  duty  by  the 
current  of  the  world,  and  how  diflicult  it 
wnll  be  to  effect  a  return." 

God  is  stirring  up  the  Church  to  a  sense 
of  its  delinquency  on  this  important  subject ; 
and  we  are  sanguine  in  the  expectation  that 
the  day  is  not  far  distant,  when  the  divine 
plan  of  systematic  beneficence  will  become 
a  living  power  in  the  Church  of  Clirist. 
The  strongholds  of  Satan  trembled  to  the 
foundations, when  the  Church,  after  a  sleep 
of  a  thousand   years,   started  again   in   its 


16  SYSTEMATIC    BENEFICIiNCE. 

missionary  operations.  It  appears  now,  to 
many  far-seeing  watchmen  on  the  walls  of 
Zion,  that  it  needs  bnt  the  revival  of  this 
companion  spirit,  and  the  kingdoms  of  this 
world  will  speedily  become  the  kingdoms  of 
onr  Lord  and  Saviour.  And,  as  this  opinion 
does  not  come  from  a  class  of  enthusiasts, 
but  from  sober,  earnest-hearted  laborers  in 
the  great  work  of  salvation,  it  claims  our 
pra^^erful  attention.  It  cannot  be  otherwise 
than  of  interest  to  those  who  are  striving  to 
"  escape  the  corruption  that  is  in  the  world 
throng^  lust,"  and  who  desire  to  be  influ- 
enced by  the  mind  that  was  in  their  blessed 
Master.  Even  if  not  intent,  upon  seeking 
the  salvation  of  your  soul,  the  attention 
that  is  bestowed  upon  it  by  an  awakening 
Church  ought  to  engage  your  thoughts  long 
enough  to  make  it  a  matter  of  careful  con- 
sideration. 

We  are  convinced  that  no  manner  of  in- 
vestigation is  more  important  and  determin- 
ate than  to  turn  at  once  to  God's  revealed 
will,  and  seek,  in  its  luminous  pages,  the 
principle  and  rules  by  which  we  may  "honor 
God  with  our  substance."  We  shall  not  fail 
to  arrive  at  some  definite  conclusion,  recom- 
mending itself  to  our  conscience  and  reason, 
that  will  be  not  only  for  the  glory  of  God, 


INTRODUCTOKY.  17 

but  for  our  personal  happiness  and  advance- 
ment in  the  divine  life.  Let  us  go,  then, 
*'  to  tlie  law,  and  to  the  testimony ;  if  we 
speak  not  according  to  this  word,  it  is  be- 
cause there  is  no  light  in  us." 


u 


SYSTEMATIC   BENEFICENCE. 


CHAPTEK  n. 

THE  TEACHINGS  OF  THE  BIBLE  CONCEKNINa  THE 
OKIGIN  AND  USE  OF  PKOPEKTY. 

We  propose  now  to  inquire  into  the  plain 
teaching  of  the  Bible  in  relation  to  the  ori- 
gin and  right  use  of  property.  The  exami- 
tion,  of  necessity,  will  be  somewhat  limited, 
but  sufficient  to  aid  us  in  forming  a  right 
judgment. 

1.  God  is  the  source  of  all  property.  The 
fact  of  creation  gives  the  Creator  an  original 
and  supreme  right  over  all  created  things, 
and  his  preservation  of  them  confirms  his 
title.  Therefore  the  farthest  reach  of  man's 
power  cannot  go  beyond  the  collection  and 
profitable  employment  of  God's  proj)erty. 
"Thine,  O  Lord,  is  the  greatness,  and  the 
power,  and  the  glory,  and  the  victory,  and 
the  majesty:  for  all  that  is  in  the  heaven 
and  in  the  earth  is  thine."  "Every  beast 
of  the  forest  is  mine,  and  the  cattle  upon 
a  thousand  hills.  I  know  all  the  fowls  of 
the  mountains :  and  the  wild  beasts  of  the 
field  are  mine  ....  for  the  world  is  mine 
and  the  fullness  thereof."      "The  silver  is 


TEACHINGS    OF   THE   BIBLE.  19 

mine,  and  the  gold  is  mine,  saith  the  Lord 
of  hosts." 

2.  The  possession  of  property  is  the  gift  of 
God.  "  But  thou  shalt  remember  the  Lord 
thj  God :  for  it  is  he  that  giveth  thee  power 
to  get  wealth."  "  If  ye  shall  hearken  dili- 
gently unto  my  commandments  which  I  com- 
mand you  this  day,  to  love  the  Lord  your 
God,  and  to  serve  him  with  all  your  heart 
and  with  all  your  soul,  that  I  will  give  you 
the  rain  of  your  land  in  his  due  season,  the 
first  rain  and  the  latter  rain,  that  thou  mayest 
gather  in  thy  corn,  and  thy  wine,  and  thine 
oil.  And  I  will  send  grass  in  thy  fields  for 
thy  cattle,  that  thou  mayest  eat  and  be  full." 
"  The  Lord  maketh  poor,  and  maketh  rich." 
"  Both  riches  and  honor  come  of  thee." 
"The  generation  of  the  upright  shall  be 
blessed.  Wealth  and  riches  shall  be  in  his 
house."  "  By  humility  and  the  fear  of  the 
Lord  are  riches,  and  honor,  and  life."  E^or 
should  we  forget  that  the  Bible  presents 
many  instances  of  good  men,  who  were  rich 
because  of  the  special  blessing  of  God.  Of 
this  class  were  Abraham,  Isaac,  Jacob, 
David,  and  Solomon. 

3.  Property  is  not  essential  to  present  or 
future  happiness.,  hut  is  often  a  source  of 
care  and  trouhle.     "A  good  name  is  rather 


20  SYSTEMATIC   BENEFICENCE. 

to  be  chosen  than  great  riches,  and  loving 
favor  rather  than  silver  and  gold."  "I  had 
great  possessions  of  great  and  small  cattle 
above  all  that  were  in  Jernsalem  before  me ; 
I  gathered  me  also  silver  and  gold,  and  the 
peculiar  treasure  of  kings  and  of  the  prov- 
inces. .  .  .  Then  I  looked  on  all  the  works 
that  my  hands  had  wrought,  and  on  the 
labor  that  I  had  labored  to  do :  and  behold, 
all  was  vanity  and  vexation  of  spirit,  and 
there  was  no  profit  under  the  sun."  "  There 
is  a  sore  evil  which  I  have  seen  under  the 
sun,  namely,  riches  kept  for  the  owners 
thereof  to  their  hurt." 

]^ot  only  may  we  point  to  thousands  of 
God's  children  who  have  rejoicingly  passed 
their  days  in  the  vale  of  poverty,  but  we 
will  find  that  when  they  might  have  pos- 
sessed wealth  they  chose  other  blessings. 
Solomon  asked  wisdom  in  preference  to 
riches,  and  God  gave  him  both,  because  he 
had  chosen  wisely.  Agur  prayed,  "Give 
me  neither  poverty  nor  riches."  '^Be  not 
afraid  when  one  is  made  rich,  when  the 
glory  of  his  house  is  increased ;  for  when 
he  dieth  he  shall  carry  nothing  away." 
"  Lo,  this  is  the  man  that  made  not  God  his 
strength,  but  trusted  in  the  abundance  of  his 
riches."     "Behold,  these  are  the  ungodly, 


TEACHINGS    OF    THE    BIBLE.  21 

who  prosper  in  the  world ;  they  increase  in 
riches  ....  Surely  thou  didst  set  them  in 
slippery  places:  thou  castedst  them  down 
into  destruction."  "  "Wilt  thou  set  thine  eyes 
upon  tliat  which  is  not  ?  for  riches  certainly 
make  themselves  wings ;  they  fly  away  as 
an  eagle  toward  heaven."  The  ground  of 
the  rich  man,  in  the  parable,  brought  forth 
plentifully ;  but  when  he  thought  to  say  to 
his  soul, "  Thou  hast  much  goods  laid  up  for 
many  years;  take  thine  ease,  eat,  drink,  and 
be  merry,"  God  said  unto  him,  "Thou  fool, 
this  night  thy  soul  shall  be  required  of  thee  : 
then  whose  shall  those  things  be  which  thou 
hast  provided  ? "  "  Charge  them  that  are 
rich  in  this  world,  that  they  be  not  high- 
minded,  nor  trust  in  uncertain  riches,  but 
in  the  living  God,  who  giveth  us  richly  all 
things  to  enjoy." 

4.  The  possession  of  property  has  a  tend- 
ency to  alienate  the  heart  from  God.  "The 
care  of  this  world,  and  the  deceitfulness  of 
riches,  choke  the  word,  and  he  becometh 
unfruitful."  Jesus  said  to  the  young  man 
inquiring,"  What  good  thing  shall  I  do  that 
I  may  have  eternal  life  ?  ....  If  thou  wilt 
be  perfect,  go  and  sell  that  thou  hast,  and 
give  to  the  poor,  and  thou  shalt  have  treasure 
in  heaven:  and  come  and  follow  me.     But 


2SZ  SYSTEMATIC    BENEFICENCE. 

when  the  young  man  heard  that  saying,  he 
went  away  sorrowful :  for  he  had  great  pos- 
sessions. Then  said  Jesus  unto  his  disciples, 
Yerily,  I  say  unto  you,  That  a  rich  man 
shall  hardly  enter  into  the  kingdom  of 
heaven."  ''  They  that  will  be  rich  fall  into 
temptation,  and  a  snare,  and  into  many 
foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition.  For  the  love 
of  money  is  the  root  of  all  evil:  which  while 
some  coveted  after,  the}^  have  erred  from 
the  faith,  and  pierced  themselves  through 
with  many  sorrows." 

5.  Riches  do  not  recommend  the  possessor 
to  the  fctvor  of  God.  "  God  accepteth  not 
the  persons  of  princes,  nor  regardeth  the  rich 
more  tlian  the  poor."  "The  rich  and  poor 
meet  together :  the  Lord  is  the  maker  of 
them  all."  "Their  silver  and  their  gold 
shall  not  be  able  to  deliver  them  in  the  day 
of  the  wrath  of  the  Lord."  Many  that  were 
rich  cast  much  money  into  the  treasmy 
of  the  temple.  "And  there  came  a  certain 
poor  widow,  and  she  threw  in  two  mites, 
which  make  a  farthing.  Jesus  called  unto 
him  his  disciples,  and  saith  unto  them, 
Yerily,  I  say  unto  you.  That  this  poor  widow 
hath  cast  more  in,  than  all  they  which  have 
cast  into  the  treasurv.    For  all  thev  did  cast 


TEACHINGS    OF   THE    BIBLE.  23 

in  of  their  abundance  :  but  she  of  her  want 
did  cast  in  all  that  she  had,  even  all  her 
living."  This  same  truth  is  taught  us  in  the 
many  examples  in  which  God  has  '*  chosen 
the  poor  of  this  world."  Moses  was  the  son 
of  a  poor  Levite ;  Gideon  was  a  thresher ; 
David  was  a  shepherd ;  Amos  was  a  herds- 
man ;  and  the  apostles  chosen  by  the  Saviour 
were  poor  and  unlearned. 

6.  The  araplest  recompense  is  pi'omised  to 
liberality.  "If  thou  draw  out  thy  soul  to 
the  hungry,  and  satisfy  the  afflicted  soul ; 
then  shall  thy  light  rise  in  obscurity,  and  thy 
darkness  be  as  the  noonday.  And  the  Lord 
shall  guide  thee  continually,  and  satisfy  thy 
soul  in  drought,  and  make  fat  thy  bones : 
and  thou  shalt  be  like  a  watered  garden, 
and  like  a  spring  of  water,  whose  waters  fail 
not."  "  He  that  hath  pity  upon  the  poor, 
lendeth  unto  the  Lord;  and  that  which  he 
hath  given  will  he  pay  him  again."  "He 
that  giveth  to  the  poor  shall  not  lack." 
"  Cast  thy  bread  upon  the  waters ;  for  thou 
shalt  find  it  after  many  days."  "  Whosoever 
shall  give  to  drink  unto  one  of  these  little 
ones  a  cup  of  cold  water  only,  in  the  name 
of  a  disciple,  verily,  I  say  unto  you.  He  shall 
in  no  wise  lose  his  reward."  "  Give,  and  it 
shall  be  given  unto  you;    good   measure. 


24  SYSTEMATIC   BENEFICENCE. 

pressed  down,  and  shaken  together,  and 
running  over,  shall  men  give  into  your 
bosom."  "  Charge  them  that  are  rich  in 
this  world,  .  .  .  that  they  be  rich  in  good 
works,  ready  to  distribute,  willing  to  com- 
municate ;  laying  up  in  store  for  themselves 
a  good  foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life." 
"Honor  the  Lord  with  thy  substance,  and 
with  the  first-fruits  of  all  thine  increase :  so 
shall  thy  barns  be  filled  with  plenty,  and 
thy  presses  shall  burst  out  with  new  wine." 
7.  God  denounces  covetousness  in  tli6 
strongest  terms.  "  For  the  wicked  boasteth 
of  his  heart's  desire,  and  blesseth  the  covet- 
ous, whom  the  Lord  abhorreth."  "  For  the 
iniquity  of  his  covetousness  was  I  wroth,  and 
smote  him."  "They  covet  fields,  and  take 
them  by  violence ;  and  houses,  and  take 
them  away :  so  they  oppress  a  man  and  his 
house,  even  a  man  and  his  heritage.  There- 
fore thus  saith  the  Lord ;  Behold,  against  this 
family  do  I  devise  an  evil,  from  which  ye 
shall  not  remove  your  necks."^  "  Kor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers,  nor 
extortioners,  shall  inherit  the  kingdom  of 
God."  "For  this  ye  know,  that  no  ...  . 
covetous  man,  who  is  an  idolater,  hath  any 
inheritance  in  the  kingdom  of  Christ  and  of 


TEACHINGS    OF    THE    BIBLE.  25 

God."  ISTor  is  the  Bible  wanting  in  examples 
of  God's  punishment  of  covetous  persons. 
Balaam,  Gehazi,  and  Judas  stand  as  eternal 
way-marks,  indicating  how  great  is  God's 
wrath  against  covetousness. 

The  passages  which  we  have  quoted  are 
but  a  few  among  the  many  which  might  be 
brought  to  bear  upon  the  subject  in  hand; 
yet  sufficient,  if  we  let  them  have  proper 
weight  in  our  hearts,  to  lead  us  to  an  under- 
standing of  the  fundamental  principles  of 
beneficence;  and  they  will  prepare  our 
minds  for  further  investigation.  They  con- 
tain instruction  for  all  time,  and  for  all  peo- 
ple ;  and  are  not  invalidated  by  the  abroga 
tion  of  one  dispensation, and  the  bringing  in 
of  another. 

Taking  these  passages  of  Scripture,  and 
combining  them  into  a  harmonious  whole, 
what  do  they  teach  in  relation  to  the  posses- 
sion and  use  of  property  ?  Can  we  not  safely 
deduce  from  them  the  following  proposi- 
tions ? — 

1.  All  property  has  its  origin  in  the  Creator ; 
and  man,  when  he  comes  lawfully  into  the 
possession  of  it,  receives  it  as  a  gift  from  God. 

2.  The  possession  of  property  is  not  neces- 
sary for  temporal  liappiness,  nor  to  secure 
the  favor  of  God  in  the  life  to  come. 


26  SYSTEMATIC    BENEFICENCE 

3.  The  only  lawful  use  of  property  is  to 
employ  it  in  beneficence,  or  at  least  so 
much  of  it  as  is  not  necessary  for  our  tempo- 
ral wants. 

4.  The  only  safe  way  to  increase  property 
is  to  employ  it  as  God  commands. 

The  thought  may  arise  in  your  mind  that 
these  principles  formed  no  part  of  your  early 
religions  instructions,  nor  are  they  practiced 
by  those  among  whom  you  worship  as  a 
Christian.  But  let  not  such  thoughts  ob- 
struct the  truth,  as  this  investigation  may 
present  it.  We  are  not  inquiring  what  is 
the  teaching  and  practice  of  the  Church,  nor 
of  our  best  commercial  circles ;  but  are  seek- 
ing for  light  from  God's  word  to  guide  us  to 
a  right  use  of  the  property  he  has  in  his 
goodness  placed  in  our  hands.  In  govern- 
ments, judicious  reforms  are  often  carried 
out  by  a  strict  examination  and  construc- 
tion of  the  constitution  under  which  they 
act:  religious  institutions  may  profit  by  a 
like  course,  if  pursued  in  honesty. 


TINDER   THE    MOSAIC    DISPENSATION.  27 


OHAPTEK  III. 

THE   DIVINE   PLAN  OF   BENEFICENCE  UNDER  THE 
MOSAIC    DISPENSATION. 

The  passages  of  Scripture  set  forth  in  the 
previous  chapter  indicate  the  general  prin- 
ciples which  should  guide  us  in  the  use  of 
property,  but  do  not  command  the  practice 
of  beneficence  as  a  system.  But  may  we 
not  expect,  a  priori^  in  the  selection  of  a 
people  to  whom  God  designed  a  particular 
communication,  to  find  revealed  a  system  of 
beneficence  as  an  integral  part  of  the  laws 
by  wliich  they  were  to  be  governed.  This 
will  appear  the  more  probable  when  we  con- 
sider that  the  selection  of  a  people  was  not 
only  designed  to  extend  a  knowledge  of  God, 
but  to  present  its  members  "  perfect,  thor- 
oughly furnished  unto  all  good  works." 

The  giving  of  property  as  a  religious  duty, 
in  accordance  with  an  express  command  of 
God,  in  which  was  also  indicated  the  charac- 
ter of  the  gift,  seems  to  date  back  to  the  sacri- 
fices of  the  first  family.  As  we  pass  down 
the  sacred  history,  we  find  Abraham  giving 
tithes  to  Melchizedek,  priest  of  the  most  high 


28  SYSTEMATIC    BENEFICENCE 

God,  as  a  token  of  bis  gratitude  to  God  for  a 
special  benefit.  Wbat  strikes  us  as  peculiar 
in  tbis  transaction  is,  tbat  Abrabam  gave 
one-tentb  of  tbe  spoils,  Heb.  vii,  4,  and  in 
sucb  a  manner  as  sbows  it  to  bave  been  the 
custom  of  the  age.  "We  also  find  Jacob,  in 
tbe  vow  which  he  made  at  Bethel,  covenant- 
insr  with  God  to  o'ive  him  one-tenth  of  all 
his  prosperity.  There  can  be  scarcely  a 
doubt  in  the  mind  of  the  intelligent  reader 
that  a  system  of  beneficence  was  in  opera- 
tion long  before  the  giving  of  the  Law  upon 
Sinai.  It  did  not  rest  upon  some  shadowy 
obligation,  but  was  recognized  as  a  high  and 
holy  duty — broad  in  principle,  and  efficient 
in  practice. 

What  ^yroportion  of  'properttj  did  God,  in 
the  organization  of  the  Jewish  Church,  com- 
mand to  le  set  aside  for  the  purpose  of  he- 
neficence  f 

The  Jewish  people  were  commanded  to 
appropriate  the  tenth  part  of  the  produce  of 
their  fields  for  the  maintenance  of  the  Le- 
vites.  Num.  xviii,  21.  This  tithe  was  paid 
not  only  from  the  vegetable  products  of  the 
land,  but  it  included  also  their  goats,  sheep, 
and  horned  cattle.  Lev.  xxvii,  32.  Of  the 
nine  parts  that  remained  after  the  tithes 
were  paid  to  the  Levites,  thoy  ?et  aside  an- 


UNDER  THE  MOSAIC  DISPENSATION.        29 

other  tenth  part,  which  was  applied  toward 
celebrating  certain  feasts  in  the  temple  at 
Jerusalem.  Deut.  xiv,  22,  23.  Every  third 
year  this  tithe  was  retained  at  home,  instead 
of  being  sent  to  the  temple  as  a  portion  for 
the  poor.  Deut.  xiv,  28.  Besides  this  they 
were  to  abstain  from  all  the  produce  of 
newly-planted  fruit-trees  for  the  first  three 
years,  it  being  accounted  uncircumcised  or 
unholy  :  the  produce  of  tlie  fourth  year  was 
declared  holy,  and  was  to  be  dedicated  to 
the  Lord.  Lev.  xix,  23.  These  fruits  of  the 
fourth  year  were  sent  to  the  temple,  or 
their  equivalent  was  paid  in  money  to 
the  priests.  They  also  offered  to  God  every 
year  "  the  first  of  all  the  fruits  of  the 
year." 

This  contribution,  large  as  it  was,  was 
chiefly  designed  for  the  temple  service.  An 
ample  provision  was  made  for  the  poor  from 
other  sources.  The  people  were  commanded, 
when  they  reaped,  to  leave  untouched  the 
corners  of  the  fields ;  nor  were  they  permit- 
ted to  gather  the  gleanings  of  the  harvest  of 
any  kind.  Lev.  xix,  9, 10.  In  the  later  days 
of  the  nation,  to  prevent  fraud,  it  was  deter- 
mined to  leave  the  sixtieth  part  of  the  land 
as  a  proper  proportion  for  the  poor.  Every 
seventh  year  the  land  kept  a  Sabbath,  in 
3 


30  SYSTEMATIC  BENEFICENCE 

which  they  did  not  sow;  and  whatever  grew 
in  the  fields  this  year  was  the  common 
property  of  all — the  servant  as  well  as  the 
master.  Exod.  xxiii,  10, 11.  In  this  seventh 
year  all  debts  were  remitted;  Dent.  xv,l,  2; 
the  slaves  of  the  nation  were  also  liberated. 
Exod.  xxi,  2.  All  this  was  a  special  pro- 
vision made  for  the  poor ;  and  it  is  further 
enjoined  npon  them  when  they  made  a  feast 
to  remember  the  poor. 

But  this  was  not  all.  We  are  to  add  to 
it  the  ransom  that  was  paid  for  the  first- 
born male  of  every  family  and  of  the 
flocks ;  the  half-shekels  for  the  sanctuary  ; 
the  three  journeys  each  year  to  Jerusalem 
to  celebrate  the  great  feasts,  where  "  no  one 
was  to  appear  before  the  Lord  empty." 
Even  this  enumeration  does  not  take  in  all 
the  contributions  that  the  Jewish  system  of 
beneficence  required. 

We  have  no  doubt  many  would  be  led  to 
presume  that  voluntary  contributions  would 
find  no  place  under  such  a  comprehensive 
and  exacting  system.  A  reference  to  their 
history  proves  the  contrary,  and  establishes 
a  fact,  which  we  wish  kept  in  mind,  that 
such  a  system  had  its  highest  valuation  in 
tlie  cultivation  of  a  beneficent  spirit  fully 
equal    to   any  demand   that   circumstances 


UNDER  THE  MOSAIC  DISPENSATION.         31 

might  lay  upon  it.     Some  of  these  voluntary 
contributions  are  worthy  our  attention. 

When  tlie  Tabernacle  was  to  be  built  in 
the  wilderness,  "The  Lord  spake  unto  Moses, 
saying,  Speak  unto  the  children  of  Israel, 
that  they  bring  me  an  offering :  of  every 
man  that  giveth  it  willingly  with  his  heart 
ye  shall  take  my  offering."  Ko  sooner  was 
the  opportunity  given  than  "they  came, 
both  men  and  women,  as  many  as  were 
willing-hearted,  and  brought  bracelets,  and 
ear-rings,  and  rings,  and  tablets,  all  jewels 
of  gold  ;  and  every  man  that  offered,  offered 
an  offering  of  gold  unto  the  Lord."  IS^ot 
only  did  the  males — heads  of  families — con- 
tribute, but  we  are  told  that  "all  the  wo- 
men that  were  wise-hearted  did  spin  with 
their  hands,  and  brought  that  which  they 
had  spun,  both  of  blue,  and  of  purple,  and 
of  scarlet,  and  of  fine  linen."  Indeed,  such 
a  holy  ardor  incited  them  to  give  largely 
that  they  had  need  of  restraint.  Those  who 
had  charge  of  the  work  said  to  Moses,  "The 
people  bring  much  more  than  enough  for 
the  service  of  the  work  which  the  Lord 
commanded  to  make."  AYhen  the  Taberna- 
cle was  dedicated  to  the  service  of  the  Lord 
the  same  liberal  spirit  w^as  manifested. 
These    contributions,  it  should   be  remem- 


dZ  SYSTE^IATIC  BEXE^CENCE 

bered,  came  from  a  nation  that  numbered 
but  little  more  than  half  a  million  of  males 
over  twenty  years  of  age,  encamped  in  a 
territory  not  their  own,  and  but  lately  es- 
caped from  bondage. 

The  building  and  dedication  of  the  temple 
was  a  much  more  liberal  display  of  benefi- 
cence. David  proposed  building  it,  but  God 
gave  the  coveted  honor  to  his  illustrious 
son.  This,  however,  did  not  abate  his  in- 
terest in  the  great  work.  In  the  midst  of 
the  most  troublous  times,  he  commenced  to 
gather  together  the  material,  with  a  zeal 
and  munificence  that  strikes  us  with  aston- 
ishment. "  I  have  prepared  for  the  house 
of  the  Lord,"  he  says  to  Solomon,  "a  hun- 
dred thousand  talents  of  gold,  and  a  thou- 
sand thousand  talents  of  silver :  and  of  brass 
and  iron  without  weight,  for  it  is  in  abund- 
ance; timber  also  and  stone  have  I  pre- 
pared ;  and  thou  mayest  add  thereto."  Sol- 
omon continued  the  "work  in  the  same  spirit 
of  liberality.  One  hundred  and  fifty  thou- 
sand men  were  engaged  in  the  rougher  pari 
of  the  labor;  the  wisest  artisans  of  neigh- 
boring nations  were  employed  on  the  finei 
work.  He  seems  not  to  have  used  any  of 
the  treasure  which  his  father  prepared  in  its 
construction,  but  placed  it  as  a  permanent 


UNDER  THE  MOSAIC  DISPENSATION.  33 

treasure  in  the  coffers  of  the  temple.  At  last 
the  world-renowned  structure  was  completed, 
at  a  cost  which  has  been  estimated  at  not 
less  than  three  thousand  millions  of  dollars. 
The  charities  of  our  day  dwindle  into  insig- 
nificance when  compared  to  it.  The  benefi- 
cence manifested  at  the  dedication  was  on 
the  same  liberal  scale.  Kemember,  this  was 
not  a  tax  laid  upon  the  people,  given  grudg- 
ingly at  first,  and  then  heralded  by  the  giv- 
ers as  a  magnanimous  act.  The  record  of 
the  transaction  places  the  principles  by 
which  they  were  actuated  beyond  all  doubt. 
The  historian  says  :  "  Then  the  people  re- 
joiced, for  that  they  offered  wilHngly ;  be- 
cause with  perfect  heart  they  oftered  will- 
ingly to  the  Lord."  "  David  said.  But  who 
am  I,  and  what  is  my  people,  that  we  should 
be  able  to  offer  so  willingly  after  this  sort  ? 
for  all  things  come  of  thee,  and  of  thine  own 
have  we  given  theeP 

It  will  be  seen  at  a  glance,  that  those  who 
speak  of  the  beneficence  of  the  Jews  as  a 
contribution  of  one-tenth  of  their  annual 
prosperity,  commit  a  great  error.  It  has  been 
estimated  that  not  less  than  one-third  of  their 
annual  income  was  given  to  the  service  of 
the  temple,  tlie  instruction  of  the  people  by 
the  Levites,  and  for  the  maintenance  of  the 


34  SYSTEMATIC  BENEFICENCE 

poor.  Some  writers  have  not  hesitated  to 
say,  that  nearly  if  not  quite  one- half  of  the 
income  was  given  away. 

It  is  not  intended  to  assert  that  the  institu- 
tions of  the  Mosaic  dispensation  are  binding 
on  us  as  a  Christian  people.  We  ought  to 
be  influenced  by  a  larger  spirit.  The  law, 
however,  "  was  our  schoolmaster  to  bring  us 
to  Christ;"  and  we  may  at  least  expect  to 
find  in  it  the  jyrinci^les  to  guide  us  in  our 
beneficence. 

But  what  was  the  design  of  this  grand 
system  of  beneficence  ?  ITot  to  entail  poverty 
upon  the  nation,  as  the  best  condition  for  a 
people  who  would  serve  God ;  for  they  were 
promised  prosperity  in  proportion  as  they 
gave  obedience  to  these  commands ;  and  w^e 
know  there  was  less  pauperism  in  Judea 
than  in  any  other  nation  in  their  day.  N^ot 
that  there  was  an  absolute  necessity  for  this 
expensive  temple  service,  as  an  instrument 
in  the  salvation  of  souls ;  for  the  same  obj  ect 
is  equally  well  provided  for  under  the  Chris- 
tian dispensation,  with  greater  simplicity  and 
with  less  expense.  Not  that  God  is  actually 
dependent  upon  those  who  have  wealth  for 
the  support  of  his  poor  and  unfortunate  chil- 
dren; for  he  could  send  them  manna  and 
quails,  as  he  did  to  a  whole  nation  in  their 


UNDEK  THE  MOSAIC  DISPENSATION.  35 

journey  from  Egypt,  or  provide  for  them 
in  a  thousand  other  ways  unknown  to  us. 

If  we  would  rightly  understand  the  mean- 
ing of  this  system,  we  must  view  it  from  a 
proper  position.  We  must  see  in  it  our 
heavenly  Father  training  a  nation  for  some 
grand  object.  Can  we  not  at  once  see  that 
the  chief  design  was  to  inculcate  important 
principles  ?  How  then  shall  we  understand 
this  plan  of  beneficence  ?  The  following  prop- 
ositions seem  to  us  to  be  a  summary  of  its 
teachings: — 

1.  It  was  designed  to  teach  his  chosen 
people  that  he  was  the  source  of  all  property ; 
that  by  placing  them  in  possession  of  it  for 
4  limited  time,  he  did  not  waive  his  claim, 
6ut  constituted  them  his  stewards  to  dispose 
of  it  both  for  his  glory  and  the  benefit  of  the 
holder.  This  appears  to  be  the  central  prin- 
ciple, so  plainly  set  forth  that  a  child  may 
comprehend  it. 

2.  To  give  practical  efficiency  to  this  prin- 
ciple, it  was  incorporated  into  a  system, 
comprehensive  but  simple,  and  enforced  by 
the  highest  authority. 

3.  It  bound  the  services  of  the  sanctuary, 
and  benevolence  to  our  fellow-men,  by  an 
indissoluble  bond ;  for  it  placed  the  temple 
service — including   the  maintenance  of  the 


36  SYSTEMATIC  BENEFICENCE 

priests,  and  a  sufficient  provision  for  the 
poor — under  equal  obligation,  and  provided 
for  them  in  the  same  system. 

4.  It  brought  the  whole  secular  life  of  the 
nation  under  the  influences  of  religion,  pro- 
ducing the  sanctification  of  the  common 
actions  of  life. 

The  sjyecific  system  which  was  provided 
for  the  Jewish  Church  has  passed  away,  but 
lis  principles  remain.  This  will  become  the 
more  apparent,  when  we  consider  that  all 
the  objects  for  which  it  was  provided  still 
exist. 


m  THE  CHRISTIAN  CHURCH.  37 

CHAPTER  lY. 

THE  BENEFICENCE  OF  THE  CHRISTIAN  CHURCH. 

In  turning  to  the  New  Testament  Scriptures 
to  investigate  the  beneficent  operations  of 
the  Christian  Church,  we  may  be  allowed  a 
few  remarks  which  are  deemed  important, 
as  we  design  proceeding  intelligently  and  in 
the  right  spirit. 

The  economy  which  God  gave  to  the 
Jews  was  designed  for  a  single  nation,  and 
that  nation  not  a  large  one.  It  is  to  be 
looked  upon  as  preparing  a  people  for 
some  great  work,  not  as  a  system  compe- 
tent to  perform  the  work  for  which  the 
preparation  was  made.  But  the  Chris- 
tian dispensation  is  final,  designed  to  be 
world-wide,  and  for  all  coming  time.  The 
well-known  command  was,  ''Go  ye  therefore 
and  teach  all  nations — and  lo,  I  am  with  you 
alway,  even  unto  the  end  of  tlie  world." 
May  we  not  expect,  therefore,  to  find  in  this 
new  dispensation  a  system  of  beneficence, 
which,  while  it  is  based  upon  the  comprehen- 
sive princi  pies  already  elucidated,  will  provide 
for  a  like  liberal,  world-wide  policy  ?  We  see 


BS  SYSTEMATIC  BENEFICENCE 

God  enlarging  and  simplifying  the  means  of 
salvation ;  may  we  not  expect  to  see  the 
system  of  beneficence  enlarged  and  simplified 
on  a  corresponding  scale  ?  It  must  at  least  be 
equal  to  the  grand  design  of  the  world's 
conversion.  While  the  Jewish  system  was 
of  necessity  conservative,  it  is  equally  neces- 
sary that  the  Christian  system  should  be 
aggressive. 

The  history  of  the  Christian  Church  in  its 
earliest  days  is  found  in  the  Acts  of  the 
Apostles.  This  book  is  what  it  purports  to 
be,  a  record  of  the  most  conspicuous  acts 
of  the  Gospel  company.  It  is  not  after  the 
manner  of  many  of  our  modern  Church  his- 
tories, an  elaborate  theory  of  Christianity 
supposed,  and  then  the  actions  of  these  early 
Christians  construed  so  as  to  support  the 
theory.  We  are,  therefore,  to  seek  the  prin- 
ciples by  which  they  were  guided,  by  an  ex- 
amination of  the  facts  presented  to  us.  More 
than  this  may  be  premised.  In  examining 
the  record  of  the  Christian  Church,  as  the 
history  of  a  new  institution,  wx  may  not 
expect  to  find  the  details  of  a  well-defined 
system,  but  to  see  the  principles  of  the 
founder  embodied  in  a  simple,  comprehen- 
sive manner,  as  time  and  circumstances 
hrum  about  the  necessitv  for  their  exercise. 


IN    THE    CHKISTIAN    CHURCH.  39 

Not  only  will  their  practice  be  in  direct  ac- 
cordance with  the  Master's  principles,  but 
also  imbued  with  the  spirit  of  his  living  ex- 
ample. We  are  too  much  accustomed  to 
consider  everything  connected  with  the 
primitive  Christians  as  supernatural,  and  by 
this  erroneous  judgment  we  strive  to  free 
ourselves  from  the  suggestions  and  obliga- 
tions implied  in  their  brilliant  example. 
It  was,  indeed,  a  new  and  wondrous  life  that 
influenced  them,  but  nothing  more  than  the 
divine  life.  Such  a  life  every  one  who  has 
taken  the  name  of  Christ  should  possess,  and 
in  equal  fullness. 

We  may  turn  now  to  the  history  of  the 
primitive  Church.  We  find  the  little  com- 
pany assembled  at  Jerusalem,  in  obedience 
to  the  Saviour's  command,  w^aiting  for  the 
promise  of  the  Father,  the  descent  of  the 
Holy  Ghost.  It  comes  like  the  sound  of 
a  rushing  mighty  wind,  and  fills  the  house. 
Appearing  on  their  heads  as  cloven  tongues 
of  fire,  it  penetrates  their  hearts,  and  they 
begin  to  speak  with  tongues  as  the  Spirit 
gives  them  utterance.  The  result  of  this  out- 
pouring of  the  Spirit  is  the  conversion  of 
about  three  thousand  souls,  who  were  united 
by  this  regeneration  to  the  company  of  the 
apostles.     "  All  that  believed  were  together. 


4:0  SYSTEMATIC   BENEFICENCE 

and  had  all  things  common ;  and  sold  their 
possessions  and  goods,  and  parted  them  to 
all  men,  as  every  man  had  need."  This 
grand  demonstration  of  beneficence  is  again 
spoken  of  in  the  fourth  chapter,  and  the 
manner  of  it  is  noted  in  more  specific 
detail.  "  E"either  was  there  any  among 
them  that  lacked ;  for  as  many  as  were  pos- 
sessors of  lands  or  houses  sold  them,  and 
brought  the  prices  of  the  things  that  were 
sold,  and  laid  them  down  at  the  apostles' 
feet ;  and  distribution  was  made  to  every 
man  as  he  had  need." 

These  passages  of  Scripture,  greatly  to  the 
injury  of  the  Church,  have  been  wrested 
from  their  true  meaning,  to  sustain  the 
erratic  notion  of  a  community  system.  A 
careful  examination  of  the  occurrences,  by 
the  aid  of  the  customs  peculiar  to  that  age, 
will  lead  us  to  an  entirely  different  con-' 
elusion. 

Inequality  of  wealth  is  not  altogether  an 
arbitrary  distinction,  designed  to  be  de- 
stroyed by  Christianity.  It  is  no  doubt 
peculiar  to  a  sinful  world ;  and  is  a  wise 
and  benevolent  appointment  of  God,  suited 
to  our  present  condition,  and  designed  to 
give  scope  to  the  cultivation  of  certain 
Christian  virtues.     Under  the  Jewish  econ- 


m^THE    CHRISTIAN    CHURCH.  41 

omy,  God  enforces  the  unceasing  obligation 
of  his  command  to  provide  for  the  poor 
by  the  assertion,  "The  poor  shall  never 
cease  out  of  the  land."  Christ  assured  his 
disciples,  "  Ye  have  the  poor  always  with 
you."  ]^ow,  because  the  community  sys- 
tem is  discarded  by  the  wisest  and  best 
men,  has  proven  absurd  in  practice,  and  is 
opposed  to  the  general  teachings  of  Scrip- 
ture, many  have  taken  a  prejudiced  view"  of 
this  first  manifestation  of  beneficence  by  the 
Church.  But  a  careful  examination  will 
certainly  remove  all  apparent  grounds  for 
skeptical  criticism.    . 

The  persons  converted  on  this  memorable 
occasion  were  principally  those  who  had 
come  from  a  distance  to  keep  the  feast  of 
the  Passover.  There  is  no  good  reason  to 
suppose  they  were  the  needy  and  unfortu- 
nate ;  much  less  were  they  beggars,  or  the 
refuse  of  the  population.  At  all  the  great 
religious  feasts  of  the  Jews,  those  who  came 
from  a  distance  brought  sufiicient  provision 
for  the  journey  and  the  short  time  they 
expected  to  remain,  but  nothing  beyond 
this.  The  conversion  of  three  thousand  of 
these  strangers  cast  them  out  of  the  society 
of  the  Jews  and  into  the  company  of  the 
disciples.     There  is  no  doubt  this  remarka- 


42  SYSTEMATIC   BENKFIOI'NCE 

ble  oiitponring  of  the  Spirit,  resulting  in 
their  conversion,  detained  them  longer  from 
their  homes  than  they  had  anticipated,  and 
left  them  without  immediate  means  of  sup- 
port. God  had  a  design  in  their  detention. 
They  were  receiving  instruction  in  the  truths 
of  the  Gospel,  that  they  might  bear  with 
them  to  their  homes  a  correct  knowledge  of 
the  plan  of  salvation.  To  meet  this  neces- 
sity, the  disciples  sold  such  portions  of  their 
possessions  as  w^ere  sufficient  to  supply  the 
present  need  of  every  man. 

That  it  was  a  free-will  offering,  according 
to  the  ability  and  liberality  of  the  individual 
making  it,  and  not  a  surrender  of  all  they 
had,  is  evident ;  for  one  is  mentioned  who 
sold  all  his  land,  another  who  sold  a  part 
only.  The  words  of  Peter  to  Ananias  prove 
this  to  be  the  proper  interpretation :  "  Whilst 
it  remained,  was  it  not  thine  own  ?  and  after 
it  was  sold,  was  it  not  in  thine  own  power?" 
The  sin  of  Ananias  was  not  that  he  offered 
only  a  part  of  the  price  of  his  possessions, 
but  that  he  lied  unto  God  ;  pretending  that 
the  money  he  offered  the  apostle  was  the 
whole  avails  of  his  land,  when  it  was  only  a 
l^art. 

It  appears,  then,  that  this  early  act  of  benef- 
icence on  the  part  of  the  Christian  Church, 


m    THE    CHRISTIAN    CIIUKCH.  43 

which  IS  so  worthy  of  remembrance  as  hon- 
orable in  them  and  an  example  to  os,  was  a 
consecration  of  their  property  to  the  service 
of  religion  ;  and  like  all  healthy,  heaven-di- 
rected charity,  it  was  sufficiently  expansive 
to  meet  the  necessities  of  the  occasion  which 
called  it  forth.  Not  long  after,  deacons 
were  appointed,  whose  principal  duty  was 
to  distribute  the  bounty  of  the  Church  daily 
among  the  poor. 

Althougli  no  particular  account  of  the 
system  which  gave  stability  and  efficiency 
to  their  beneficence  is  found  in  the  record, 
yet  we  are  not  to  conclude  that  they  were 
without  system.  They  brought,  and  "  laid 
it  at  the  apostles'  feet;"  and  until  the  ap- 
pointment of  deacons  it  seems  the  apostles 
attended  to  the  distribution.  Their  benefi- 
cence was  no  fitful  feeling,  but  a  settled 
principle.  The  Apostle  James  makes  it  a 
distinguishing  mark  of  the  Christian  reli- 
gion. "  Pure  religion  and  undefiled  before 
God  and  the  Father,  is  this,  To  visit  the 
fatherless  and  widows  in  their  affliction, 
and  to  keep  himself  unspotted  from  the 
world."  John  makes  it  no  less  a  test  of  re- 
ligion ;  for  he  says,  "  But  whoso  hath  this 
world's  goods,  and  seeth  his  brother  hath 
need,  and  shutteth  up  his  bowels  of  com- 


4:4  SYSTEMATIC    BENEFICENCE 

passion  from  him,  how  dwelleth  the  love  of 
God  in  him?" 

It  may  be  a  matter  of  surprise  to  some 
that  we  have  not  found  a  specific  rule  on 
this  important  featm*e  of  an  active  Chris- 
tianity among  the  earliest  notices  of  the 
Chnrch.  A  little  reflection,  however,  will 
convince  ns  that  we  are  not  to  expect  any 
such  announcement  of  a  system  in  the  Church 
at  Jerusalem.  We  have  already  shown  that 
systematic  beneficence  is  not  a  new  doctrine, 
peculiar  to  Christianity.  Had  it  been  anew 
doctrine,  there  would  be  some  occasion  for 
surprise  at  the  silence  of  the  historian.  We 
should  look  for  such  a  modification  of  the 
old  Jewish  system,  as  would  be  necessary 
to  conform  it  to  the  invigorating  spirit  of 
the  Christian  dispensation.  These  changes 
would  be  easily  made,  and  attract  but  little 
attention.  We  must  not  fail  to  bear  in  mind 
that  the  history  of  the  Church  contained  in 
the  Acts  of  the  Apostles  was  not  so  much 
designed  to  convey  a  knowledge  of  the  form 
and  discipline  of  the  Church,  as  the  progress 
it  made  in  extending  the  kingdom  of  Christ. 
But  when  new  Churches  were  organized,  in 
w^hich  the  converts  had  been  altogether  or 
principally  idolaters,  and  unacquainted  with 
the  Jewish  economy,  we  may  suppose  that 


IN    THE    CHRISTIAN    CHTJECH.  45 

specific  direction  would  be  given  to  tliem  con- 
cerning beneficence,  when  tlie  occasion  re- 
quired it,  no  less  than  on  other  duties  which 
their  former  religion  had  not  inculcated. 
Therefore,  in  seeking  such  a  rule,  we  may 
turn  with  greater  probability  of  success  to 
the  epistles  written  to  the  Churches  which 
had  been  organized  beyond  the  immediate 
range  of  Jewish  influence. 

The  search  is  a  short  one,  for,  in  the  first 
epistle  to  the  Corinthian  Church,  St.  Paul, 
giving  directions  concerning  a  collection  for 
the  impoverished  disciples  at  Jerusalem, 
makes  the  following  order  : — 

"]S^ow  concerning  the  collection  for  the 
saints,  as  I  have  given  order  to  the  Churches 
of  Galatia,  even  so  do  ye.  Upon  the  first 
day  of  the  week  let  every  one  of  you  lay  by 
him  in  store,  as  God  hath  prospered  him, 
that  there  be  no  gatherings  when  I  come." 

This,  we  believe,  is  the  law  of  Systematic 
Beneficence,  to  which  all  Christians  should 
conform. 


46  SYSTEMATIC  BENEFICENCE. 


CHAPTER  Y. 

THE    CHRISTIAN    LAW    OF    SYSTEMATIC    BENEFI- 
CENCE. 

The  position,  then,  which  we  propose  to  oc- 
cupy, is,  that  the  Apostle  Paul,  writing  to 
the  Church  at  Corinth,  under  the  direct 
guidance  of  the  Holy  Spirit,  teaches  the 
Christian  Law  of  Systematic  Beneficence. 
We  will  quote  again   this  important  pas- 


"ISTow  concerning  the  collection  for  the 
saints,  as  I  have  given  order  to  the  Churches 
of  Galatia,  even  so  do  ye.  Upon  the  fii-st 
day  of  the  week  let  every  one  of  you  lay 
by  him  in  store,  as  God  hath  prospered 
him,  that  there  be  no  gatherings  when  I 
come." 

This  system,  commanded  by  St.  Paul,  was 
modeled  upon  a  well-known  custom  of  the 
Jewish  Church  in  its  later  days.  One  of 
their  plans  of  making  provision  for  the  poor 
was  to  make  a  collection  on  the  Sabbath 
day.  A  purse  was  provided  in  every  syna- 
gogue to  receive  these  weekly  contributions, 
which  was  called  "  The  purse  of  the  Alms." 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.      47 

The  modifications  of  the  apostle  consisted 
in  changing  the  time  of  contribution  from 
the  Sabbath  day  to  the  Lord's  day,  and  de- 
termining the  amount  of  the  contribution  to 
be  in  proportion  as  God  had  prospered  the 
giver.  The  first  modification  was  necessary 
for  the  perpetuation  of  the  system  ;  the 
second,  essential  to  its  highest  purpose ;  for 
the  system  was  not  only  designed  to  meet 
the  obligations  of  the  Church  in  a  pecuniary 
point  of  view,  but  also  to  discipline  the  re- 
ligious aifections,  leading  to  higher  attain- 
ments in  the  divine  life. 

It  is  ad^^isable  to  note  in  this  place,  that 
the  system  is  in  the  highest  degree  manda- 
tory. It  is  a  command^  not  an  exlim'tation. 
If  we  are  able  to  show  the  great  advantages 
of  such  a  system,  both  to  the  Church  and 
yourself,  you  may  be  induced  to  adopt  it ; 
but  it  cannot  have  that  influence  on  your 
heart  and  life  that  is  desirable,  without  you 
see  in  it  a  positive  command.  You  will 
not  even  regard  it  in  a  proper  manner  with- 
out you  have  a  thorough  conviction  that  it 
is  your  duty.  The  command  is  as  specific 
as  that  to  preach  the  Gospel,  and  of  no  less 
binding  obligation.  IS'o  one  will  assert  that 
it  does  not  rest  upon  as  sure  a  foundation  as 
the  change  of  the  Sabbath  from  the  last  to 


48  SYSTEMATIC  BENEFICENCE. 

the  first  day  of  the  week.  St.  Paul  was 
always  careful  in  his  epistles  to  distinguish 
between  the  teachings  of  the  Spirit  and  the 
suggestions  of  his  own  mind.  This  is  not 
mentioned  as  the  best  system  that  the  apos- 
tle could  propose ;  but  he  says,  "  as  I  have 
given  order  to  the  Churches  of  Galatia,  ever 
so  do  ye."  If  you  are  inclined  to  answer 
that  such  a  system  has  not  been  generallj' 
practiced  in  the  Church  for  centuries,  instead 
of  invalidating  the  command  you  but  prove 
how  fearfully  the  Church  of  the  living  God 
"  has  been  blinded  by  the  god  of  this  world," 
and  insensibly  seduced  from  the  practice  of 
that  period  which  is  appealed  to  by  all 
Christians  as  the  brightest  example  of  a 
pure,  active  Christianity.  The  command  to 
preach  the  Gospel  to  every  creature  was 
neglected  for  near  a  thousand  years.  But 
does  any  intelligent  Christian  argue  from 
this  negligence  that  the  command  of  the 
Saviour  was  abrogated  ?  It  will  be  the 
highest  wisdom  in  us  to  confess  our  igno- 
rance and  delinquencies  with  proper  humili- 
ation, and  return  to  the  "  old  paths." 

We  also  affirm  that  it  was  designed  as  a 
general  rule.  This  will  oppose  the  idea 
which  might  arise  in  the  minds  of  some, 
that  it  was  for  the  Church  at  Corinth  alone, 


THE   CHRISTIAN    LAW    OF   BENEFICENCE.     49 

or  for  a  few  Cliurches  in  that  immediate 
vicinity.  There  is  evidence  in  the  passage 
itself  to  refute  such  an  interpretation  of  the 
rule.  "As  I  have  given  order  to  the 
Churches  of  Galatia,  even  so  do  ye."  The 
same  order  was  given  to  all  the  Churches  of 
Achaia,  of  which  i^rovince  Corinth  was  the 
capital.  So  also  was  it  given  to  the  Churches 
in  Macedonia,  although  they  were  in  "  deep 
poverty;"  and  they  returned  a  noble  re- 
sponse. We  have  reason  to  believe  that  the 
command  was  received  and  obeyed  by  all 
the  Churches  with  whom  the  apostle  had 
any  intercourse.  The  epistle  is  directed  not 
alone  to  the  Corinthians,  but  "  to  all  that  in 
eveiy  place  call  upon  the  name  of  Jesus 
Christ P  There  are,  in  this  same  epistle,  im- 
portant rules  relating  to  Church  discipline,' 
and  precepts  teaching  purity  of  life,  that 
were  written  to  meet  the  peculiar  state  of 
affairs  then  existing  at  Corinth  :  does  any 
one  doubt  that  they  were  intended  for  the 
Church  in  all  places,  and  for  ail  coming 
time  ?  The  pi-inciples  of  interpretation  that 
would  confine  the  application  of  this  rule  to 
the  Corinthians  alone,  would  compel  us  to 
lay  aside  all  the  epistles.  Yet  we  have 
heard  this  objection  urged  against  it  time 
and  again.     We  must  allow  tliat  God,  by 


50  SYSTEMATIC   BENEFICENCE. 

his  spirit  of  inspiration,  speaks  to  the 
whole  body  of  Christians  through  the  epis- 
tles addressed  to  local  Churches,  and  for 
all  ages,  or  we  have  no  "sufficient  rule 
either  for  our  faith  or  practice." 

Tlieprinciple  which  was  to  influence  them 
in  their  beneficence,  although  not  specifically 
set  forth  by  the  inspired  writer,  is  of  the 
greatest  importance  to  a  clear  understanding 
of  the  rule,  and  actually  necessary  to  produce 
the  two-fold  benefit  intended.  The  imme- 
diate design  of  the  contribution  was  to  pro- 
vide for  the  wants  of  the  poor  saints  at  Jerusa- 
lem. A  theme  was  here  ofi:ered  to  the  apostle 
that  would  afford  the  amplest  scope  for  his 
unrivalled  powers  as  a  speaker.  From  the 
Church  at  Jerusalem  had  proceeded  the 
great  work  of  the  world's  conversion,  of 
which  the  Corinthians  had  been  the  happy 
recipients;  and  therefore  they  might,  with 
propriety,  have  been  considered  as  specially 
indebted  to  these  poor  saints.  They  who  now 
were  in  need  of  charity,  had  at  one  time  dis- 
tributed liberally  of  their  abundance,  supply- 
ing the  necessities  of  the  poor ;  but  passing 
a  few  years  in  the  midst  of  severe  persecu- 
tions for  the  sake  of  the  truth  had  stripped 
them  of  their  worldly  means,  and  they  were 
in  poverty.     Can  any  one  doubt  that  the 


THE   CHRISTIAN    LAW    OF   BENEFICENCE.     51 

presence  of  the  "ai:)Ostle  to  the  Gentiles," 
who  had  been  the  honored  instrument  in  the 
establishment  of  the  Church  at  Corinth,  ex- 
ercising that  wonderful  gift  of  eloquence 
which  pierced  the  hardened  conscience  of 
the  guilty  Felix,  would  have  produced  a 
powerful  impression? — can  any  one  doubt 
his  success  in  procuring  a  contribution  fully 
equal  to  their  ability  had  he  presented  them 
a  glowing  statement  of  the  necessities  of 
their  brethren — their  persecutions,  and  the 
manner  in  which  they  had  borne  the  spoiling 
of  their  goods?  Like  their  poor  neighbors 
of  Macedonia,  they  could  have  been  brought 
to  give  beyond  their  ability.  But  he  passes 
by  these  topics,  which  form  the  staple  of 
appeals  in  our  days,  and  urges  his  claim 
through  the  holiest  feelings  of  their  renewed 
nature.  "  Ye  know  the  grace  of  our  Lord 
Jesus  Christ,  that,  though  he  was  rich,  yet 
for  your  sakes  he  became  poor,  that  ye 
through  his  poverty  might  be  rich." 

He  would  have  them  consider  how  greatly 
they  were  indebted  to  a  Saviour's  love.  He 
would  have  them  remember  that  Jesus  had 
laid  aside  the  glory  which  he  had  with  the 
Father,  and  became  subject  to  the  sorrows 
and  poverty  of  earth  until  he  had  not  where 
to  lay  his  head,  that  they  might  become 


62  SYSTEMATIC   BENEFICENCE. 

heirs  of  God ;  he  would  have  them  go  and 
gaze  upon  the  agony  of  Gethsemane,  the 
terror  of  the  cross,  and  then  give  for  the 
sake  of  such  a  Saviour.  For  lie  vi^ell  knew 
that  if  they  were  influenced  in  their  benefi 
cence  by  this  holy  principle,  not  only  would 
the  amount  of  their  contribution  answer  the 
end  proposed,  but  obtain  favor  with  God, 
and  leave  a  sanctifying  influence  on  their 
hearts.  It  need  not  be  urged  upon  the  in- 
telligent reader  that  this  is  a  matter  of  the 
highest  importance.  The  charity  of  the 
\  present  day  seems  rather  to  be  under  the 
I  impulse  of  the  emotions  than  to  flow  from 
I  any  well-defined  principle.  In  most  instan- 
ces he  is  the  successful  advocate  of  a  benevo- 
lent scheme  who  can  best  enlist  their  sympa- 
thies for  the  object,  and  has  the  least  to  say 
about  obligation  and  spiritual  growth.  This 
whole  system  of  periodical  play  upon  the 
emotions  is  deadly  to  principle.  Any  stream 
of  beneficence  tliat  has  not  its  fountain-head 
at  the  cross  of  Christ  must  be  fluctuating  in 
its  flow,  and  doubtful  in  its  influence  upon 
the  heart. 

It  is  this  principle  which  modern  benefi- 
cence stands  in  need  of  It  gives  the  only 
value  to  charity,  and  makes  each  act  an 
occasion  of  religious  joy.     This  gives  the 


THE   CHRISTIAN    LAW   OF   BENEFICENCE.     53 

widow's  mite  value  beyond  all  computation, 
exalting  it  far  above  the  largest  gift  from 
any  other  motives.  It  gives,  even  to  a  cup 
of  cold  water,  an  eternal  remembrance,  and 
especial  commendation  from  the  King  of 
heaven.  David  said,  "  My  goodness  ex- 
tendeth  not  to  thee,  but  to  the  saints  that 
are  in  the  earth ;"  but  our  Saviour  tells  us, 
*'  Inasmuch  as  ye  have  done  it  unto  one  of 
the  least  of  these  my  brethren,  ye  have  done 
it  unto  me."  We  have  no  hope  of  any  great 
reform  in  our  beneficence  until  this  prin- 
ciple has  a  permanent  lodgment  in  the  heart. 
It  may  be  said  to  be  of  greater  importance 
than  system,  for  it  alone  Avill  furnish  a  pro- 
per foundation  for  system. 

We  cannot  forbear  quoting  in  this  place 
some  eloquent  words  from  "Mammon"  that 
have  a  direct  bearing  on  this  point.  "  Thus, 
while  false  religion  makes  alms-deeds  a 
substitute  for  piety,  the  Gospel  heightens 
benevolence  into  one  of  the  most  spiritual 
and  improving  duties  the  Christian  can  per- 
form. For,  by  imbuing  his  heart  with  the 
love  of  God,  it  enables  him  to  taste  the  god- 
like enjoyment  of  doing  good ;  and,  by  teach- 
ing him  to  refer  all  his  acts  of  benevolence 
to  Christ,  to  perform  them  as  expressions  of 
gratitude  to  him,  to  liope  for  their  accept- 


54  SYSTEMATIC  BENEFICENCE. 

ance  through  him,  and  to  pray  that  they  may 
tend  to  his  glory,  it  keeps  him  near  to  the 
cross,  in  an  atmosphere  of  spiritual  and  ele- 
vated piety.  And  when  once  he  has  become 
native  to  the  element,  when  the  expansive, 
delightful,  irresistible  power  of  the  Saviour's 
grace  has  become  his  ruling  motive,  he  would 
feel  an  inferior  principle  to  be  little  less  than 
degradation  and  bondage.  He  accounts  the 
costliest  sacrifice  he  can  offer  as  poor;  re- 
sents the  limits  which  a  cold  and  calculating- 
selfishness  would  impose  on  his  offering  as 
chains  and  fetters  ;  and  if  called  upon  to  pour 
forth  his  blood  as  a  libation  on  the  altar  of 
Christian  sacrifice,  he  w^ould  feel  that  he  had 
rendered  an  ample  explanation  of  his  con- 
duct by  saying,  with  the  apostle,  '  The  love 
of  Christ  constraineth  us.'  " 

Having  made  these  remarks,  which  seem- 
ed to  us  necessary  to  a  right  apprehension 
of  the  system,  we  invite  your  attention  to 
the  direct  teachings  of  this  incomparable 
rule. 

1.  It  provides  a  cliaritcible  fund  in  the 
possession  of  every  Christian^  to  le  drai07i 
upon  as  occasion  requires. 

"  Let  every  one  of  you  lay  by  him  in  store." 
The  design  of  the  apostle  looks  forward  to 
the  accumulation  of  a  fund  which  belongs  to 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.         55 

the  Lord,  and  which  the  possessor  holds  as  a 
steward,  ready  to  distribute  whenever  a  char- 
itable call  is  made.  Certainly  this  is  com- 
mendable in  whatever  light  it  is  viewed ; 
and  suggests  that  it  is  acceptable  as  a  skillful 
financial  arrangement.  It  would  be  folly  to 
argue  that  any  system  of  distribution  can 
be  successful  that  has  not  permanent  and 
accessible  resources.  The  experiment  of  do- 
ing business  without  capital  is  hazardous,  we 
might  say  foolish,  and  the  result  is  apt  to  be 
time  spent  to  little  or  no  purpose. 

The  occasions  of  charity — laying  aside  the 
periodical  calls  of  our  well-known  and  praise- 
worthy benevolent  institutions — are  frequent, 
nor  can  we  expect  them  to  be  less  so;  in- 
deed, quite  too  frequent  for  the  consciences 
of  those  who  have  not  yet  learned  "  that  it  is 
more  blessed  to  give  than  to  receive."  The 
calls  of  the  destitute,  the  sick,  the  unfortunate, 
come  within  the  sphere  of  our  own  distribu- 
tion, and  generally  require  immediate  atten- 
tion. How  often  do  these  calls  come  when, 
as  the  phrase  is,  "  we  are  unprepared !"  There 
may  not  be  wanting  the  will  to  give  ;  but 
either  the  funds  are  not  in  our  hands,  or 
what  is  in  our  possession  has  already  been 
laid  aside  for  secular  purposes.  Even  if  the 
applicant   is  not  turned   away   einptv,    the 


56  SYSTEMATIC  BENEFICENCE. 

contribution  comes  so  "  grudgingly  "  that  the 
giver  fails  entirely  to  receive  any  spiritual 
benefit  from  it.  But  this  plan  of  setting  aside 
a  fund  consecrated  to  the  Lord,  places  our 
beneficence  in  a  position  where  it  is  not  af- 
fected by  such  accidents  and  untoward  cir- 
cumstances. One  who  provides  for  his  be- 
neficence on  this  plan,  not  only  finds  himself 
ready  when  called  upon,  but  he  soon  learns 
the  blessing  of  doing  good ;  he  knows  that 
"  the  Lord  loveth  a  cheerful  giver."  "  ]N"o- 
thing  remains  but  to  make  the  appropriation. 
Such  a  man  has  no  conflict  with  covetousness. 
The  battle  has  been  fought,  and  the  victory 
won." 

There  are  those  who  have  tested  this  plan, 
and  their  testimony  is  too  valuable  to  be  un- 
noticed in  an  essay  of  this  character.  The 
plan  has  peculiar  advantages  for  those  who 
are  poor  and  in  moderate  circumstances  in 
life.  It  alone  can  prepare  them  to  give 
with  ease  and  cheerfulness.  This  has  been 
well  illustrated  by  one  whom  we  are  accus- 
tomed to  call  a  poor  man.  A  shoemaker 
is  mentioned  in  an  Episcopal  periodical  at 
Burlington,  'New  Jei*sey,  whose  benevolence 
was  known  to  be  large  for  one  in  his  cir- 
cumstances. Being  asked  how  he  contrived 
to  give  so  much,  he  replied  that  it  was  easily 


THE    CHRISTIAN    LAW   OF   BEXEFICENCK.       5T 

done  bv  obeying  St.  Panl's  precept  in  1  Cor. 
xvi,  2.  "I  earn,"  said  he,  "  one  day  with 
another,  about  a  dollar  a  day,  and  I  can, 
without  inconvenience  to  myself  or  family, 
lay  by  five  cents  of  this  sum  for  charitable 
purposes ;  the  amount  is  thirty  cents  a  week. 
My  wife  takes  in  sewing  and  washing,  and 
earns  something  like  two  dollars  a  week,  and 
she  lays  by  ten  cents  of  that.  My  children 
each  of  them  earn  a  shilling  or  two,  and  are 
glad  to  contribute  their  penny  ;  so  that  alto- 
gether we  lay  hy  'us  in  store  forty  cents  a 
week.  And  if  we  have  been  unusually 
prospered,  we  contribute  something  more. 
The  weekly  amount  is  deposited  every  Sun- 
day morning  in  a  box  kept  for  that  purpose, 
and  reserved  for  future  use.  Thus,  b}^  the 
small  earnings,  we  have  learned  that  it  is 
more  blessed  to  give  than  to  receive."  The 
simplicity  and  efficiency  of  this  plan,  as 
proved  by  this  example,  removes  all  neces- 
sity for  exposition  and  exhortation.  "  The 
way-faring  man,  though  a  fool,  need  not  err 
therein."  The  system  needs  but  a  trial  by 
those  whose  means  are  small,  but  whose 
hearts  willingly  respond  to  calls  for  benevo- 
lence. God  has  here  provided  a  plan  by 
which  they  may  have  the  continued  luxury 
of  giving  for  his  sake. 


6S  SYSTEMATIC    BENEFICENCE. 

Nor  IS  this  system,  which  some  might  be 
disposed  to  say  was  designed  for  the  poor 
alone,  without  eqnal  advantages  to  the  rich 
man.  The  competition  in  business,  and  the 
burning  desire  to  be  wealthy,  which  seems  to 
be  a  peculiarity  of  our  age,  act  very  unfavor- 
ably upon  those  who  acknowledge  the  justice 
of  the  claims  of  charity.  Their  capital  is 
employed  so  as  to  present  a  bulwark  against 
an  extended  beneficence,  and  the  conscience 
is  appeased  with  the  thought  that  at  some 
future  time  it  will  not  be  so,  when  they  will 
be  able  to  respond  to  all  calls  in  a  hand- 
some manner.  Many  a'^awful  claimant  has 
been  turned  away,  or  but  indifferently  sup- 
plied, because  nothing  was  laid  hy  in  store^ 
and  the  demands  of  business  absorbed  all 
the  means  at  command.  But  those  in  the 
wealthier  walks  of  life  who  have  tested  this 
system,  find  that  it  is  the  only  one  ever  de- 
vised which  seemed  fully  to  meet  their  situ- 
ation. A  merchant  says,  "  It  is  now  several 
years  since  I  adopted  this  plan,  and  under  it 
I  have  acquired  a  handsome  capital,  and 
have  been  prospered  beyond  my  most  san- 
guine expectations.  Although  constantly 
giving^  I  have  never  yet  touched  the  lottom 
of  my  fmid^  and  have  been  frequently  sur- 
prised to  find  what  large  drafts  it  would 


THE    CHRISTIAN    LAW    OF    BENEFICENCE.     59 

bear.  This  system  has  been  of  great  advan- 
tage to  me,  enabling  me  to  feel  that  my  life 
is  directly  employed  for  God.  It  has  afford- 
ed me  happiness  in  enabling  me  to  portion 
out  the  Lord's  money,  and  has  enlisted  my 
mind  more  in  the  progress  of  Christ's  cause." 

"  A  distinguished  citizen  says  of  the  sys- 
tem, 'I  have  practiced  it  for  several  years, 
and  found  a  blessing  in  it.  It  is  God's  own 
plan,  and  therefore  better  than  any  other. 
So  every  one  will  lind  it  who  will  try  it. 
It  increases  our  chctHty  f%md  manifold^ 
without  our  perceiving  any  diminution  of 
capital  or  income ;  and  the  fund  thus  set 
apart  being  consecrated  to  the  Lord,  we  are 
able  to  distribute  it  without  grudging,  and 
with  a  more  unbiased  judgment,  as  occa- 
sion requires.  I  am  one  of  the  witnesses 
for  God,  that  in  this  matter,  as  in  all  others, 
he  is  good.' " 

The  aj^ostle  assigns  as  a  reason  that  they 
should  lay  by  them  in  store,  "  Tliat  there  be 
no  gatherings  when  I  come,"  These  words, 
which  are  overlooked  by  a  majority  of 
readers,  have,  if  we  are  not  mistaken,  a 
deep  significance.  The  apostle,  while  en- 
gaged in  his  ordinary  labors  as  a  minister  of 
the  Gospel,  was  also  an  agent  for  this  chari- 
ty fund.     We  cannot  suppose  that  his  haste 


60  SYSTEMATIC    BENEFICENCE 

in  conveying  the  funds  contributed  to  Jeni- 
saleni,  would  not  allow  him  sufficient  time 
at  Corinth  to  visit  the  Churches  and  collect 
a  contribution  in  person,  for  he  proposes  in 
the  sixtli  verse  of  tlie  same  chapter  to  spend 
the  winter  with  them.  We  are  therefore 
compelled  to  allow  that  it  had  an  intimate 
connection  with  the  peculiarities  and  per- 
fection of  the  system  itself. 

It  will  be  noticed  that  this  plan  stands  in 
direct  opposition  to  the  system  of  collections 
practiced  in  the  Churches  at  this  time. 
Look  for  a  moment  at  our  system.  A  benev- 
olent society  wishes  to  procure  funds  :  the 
first  step  to  be  taken  is  to  secure  a  minister, 
generally  a  man  of  superior  talent,  whose 
business  is  to  canvass  a  certain  district  for 
this  single  purpose.  The  first  evil  effect  of 
this  plan  is  to  deprive  a  congregation  of  the 
services  of  their  pastor,  even  if  they  have 
his  regular  or  occasional  services  as  a 
preacher.  The  appointment  of  one  who 
has  been  called  to  preach  the  Gospel  to  a 
labor  in  which  preaching  is  of  secondary 
importance,  is,  to  say  the  least  of  it,  of 
questionable  propriety.  But  by  the  plan 
of  having  a  fund  set  apart  in  each  Christian 
family,  ready  to  meet  calls  for  charitable 
purposes,  laymen  might  fill  the  duties  of  an 


THE    CHRISTIAN    LAW    OF    BENEFICENCE.     61 

agency  with  efficiency ;  or  the  pastor  of 
.each  congregation,  without  respect  to  his 
talents  or  injury  to  his  work,  could  forward 
the  offerings  of  his  congregations.  It  would 
also  add  to  the  funds  no  inconsiderable 
amount  now  expended  in  paying  the  neces- 
sary expenses  of  traveling  agents. 

The  agent  having  been  procured,  he  is  to 
make  periodical  visits  to  the  Churches  in 
his  district,  and,  addressing  them  directly  on 
the  object  of  his  mission,  collect  as  large  a 
sum  as  possible.  To  secure  this  contribu- 
tion he  is  expected  to  present  the  wants  of 
those  whom  his  agency  is  designed  to  bene- 
fit in  the  glowing  words  of  imagination, 
in  startling  appeals,  and  often  with  corusca- 
tions of  wit  and  humorous  anecdotes.  At 
the  happy  moment,  when  the  sympathies  of 
his  audience  are  wrought  up  to  the  highest 
pitch  of  excitement,  the  appropriations  are 
received.  The  immediate  result  may  be  a 
large  collection.  But  is  the  giver  really 
benefited  in  his  spiritual  life  ?  Is  he  less 
covetous  than  he  was  before  ?  Is  there  not 
a  lurking  suspicion  in  his  mind,  when  the 
excitement  is  over,  that  he  has  not  been 
fairly  dealt  with  by  the  speaker,  and 
that  he  has  not  been  influenced  by  right 
motives  ? 

5 


b2  8TSTEMATIC  BENEFICENCE. 

Now  mark  the  manner  of  St.  Paul.  Fii-st 
of  all,  he  did  not  let  it  interfere  with  his 
regular  duties  as  a  minister  of  the  Gospel. 
Neither  did  he  make  an  appeal  to  their 
sympathy  after  the  manner  of  the  present 
time.  The  object  of  the  contribution  was  in 
the  highest  degree  worthy,  and  presented  a 
favorable  opportunity  for  passionate  elo- 
quence. But  he  is  silent  on  this  point,  and 
relies  upon  the  presentation  of  motives  lying 
at  the  basis  of  every-day  Christian  life.  He 
appeals  to  the  reciprocal  love  of  Christ  as 
the  prime  consideration.  "Ye  know  the 
grace  of  our  Lord  Jesus  Christ."  He  ap- 
peals to  their  Christian  character,  and  the 
propriety  of  rendering  it  complete.  "There- 
fore, as  ye  abound  in  everything,  in  faith, 
and  utterance,  and  knowledge,  and  in  all 
diligence,  and  in  your  love  to  us,  see  that 
ye  abound  in  this  grace  also."  He  reminds 
them,  "God  is  able  to  make  all  grace  abound 
toward  you  ;  that  ye,  always  having  all  suf- 
ficiency in  all  things,  may  abound  to  every 
good  work ;  being  enriched  in  everything  to 
all  bountifulness,  which  causes  through  us 
thanksgiving  to  God.  For  the  administra- 
tion of  this  service  not  only  supplieth  the 
wants  of  the  saints,  but  is  abundant  also  by 
many  thanksgivings  unto  God." 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.       63 

There  seems,  then,  to  be  an  error  in  our 
whole  system  of  collections.  The  apostle 
writes  its  condemnation  where  he  says, 
"that  there  be  no  gathering  when  I  come." 
It  would  be  perilous  to  give  up  these 
agencies  at  once,  or  at  all,  without  the 
Church  can  be  brought  back  to  this  system 
of  its  primitive  days,  providing  a  fund  and 
iiolding  it  in  readiness  to  give  at  the  proper 
time,  under  the  influences  of  true  Christian 
principle.  When  we  cultivate  the  right 
spirit,  and  adopt  the  right  system,  the  ob- 
jects claiming  our  benevolence  will  receive 
all  that  is  desirable,  and  we  shall  grow  in 
grace.  The  investigation,  then,  leads  us  to 
conclude  that  the  desired  end  can  be  ob- 
tained in  no  other  manner  than  by  laymg 
hy  us  in  store. 

2.  The  duty  and  advantages  of  providing 
a  2>e7")nanent  and  availahle  charitable  fund 
heing  alloioed,  the  next  step  leads  us  to  in- 
quire from  what  source  this  fund  is  to  he 
derived  ? 

The  rule  provides  for  this  by  a  stroke  of 
wisdom  that  cannot  be  less  than  divine: 
"^5  God  hath  prospered  himP  Viewing 
tliis  as  tlie  standard  of  giving,  it  may  be 
applied  with  perfect  justice  to  every  man, 
rich  or  poor,  to  whom  this  word  of  salvation 


64:  SYSTEMATIC  BENEFICENCE. 

is  sent.  If  it  be  examined  as  a  means  di- 
rected to  a  particular  result — providing  a 
fund  for  all  benevolent  purposes — no  doubt 
whatever  may  be  entertained  of  its  efficien- 
cy. This  feature  of  the  plan  is  of  such 
charming  simplicity,  that  the  effort  to  pre- 
sent it  in  a  plainer  light  would  seem  to  be 
fruitless.  It  recommends  itself  to  the  con- 
science and  judgment  of  every  man  who  is 
anxious  to  live  for  the  glory  of  God.  If  it 
had  proposed  a  specific  sum  without  regard 
to  our  worldly  condition,  the  poor  and  un- 
fortunate might  have  found  it  a  burden, 
while  the  rich  and  prosj)erous  could  have 
met  its  claims  without  the  semblance  of 
self-denial.  But  it  comes  to  you,  and  says 
you  may  meet  the  requirements  of  your 
Maker  by  appropriating  a  ]\\^i p^'oportion  of 
the  prosperity  he  is  daily  giving  you.  Have 
you  received  nothing  f  then  nothing  is  re^ 
quired.  Have  you  received  freely  f  then 
give  freely.  Does  not  your  conscience  tell 
you  it  would  be  avarice  to  give  less  ? 

The  principle  here  assumed  is,  that  God 
has  the  supreme  ownershii3  of  our  property; 
that  we  are  stewards^  not  proprietors  of  its 
increase  or  prosperity.  He  does  not  propose 
to  remove  it  out  of  our  hands,  except  we 
prove  unfaithful  and  unprofitable  servants ; 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.       65 

yet  he  claims  that  the  increase  of  it  shall  be 
appropriated  in  beneficence  to  the  cause  of 
salvation  and  the  poor.  Let  us  for  a  mo- 
ment suppose  that  a  friend  had  left  a  portion 
of  his  property  in  our  hands,  with  instruc- 
tions, that  after  supplying  our  necessary 
wants  the  remainder  should  be  applied  to 
the  spread  of  the  Gospel  and  the  necessities 
of  the  poor,  could  we  honestly  spend  it  in  any 
other  manner?  Would  it  not  be  robbery? 
So  God  looks  at  it.  What  else  did  he  mean 
when  he  said  to  his  people,  "  Will  a  man 
rob  God  ?  Yet  ye  have  robbed  me.  But  ye 
say,  Wherein  have  we  robbed  thee?  In 
tithes  and  offerings." 

We  are  to  give  as  God  hath  prospered  us. 
We  have  examples  elsewhere  in  the  Scrip- 
tures to  assure  us  that  it  is  a  plan  with 
which  God  is  well  pleased.  When  it  was 
known  at  Antioch,  by  prophecy,  that  a  great 
famine  was  in  prospect,  we  are  informed, 
"Every  man  oGcording  to  his  ahility^  deter- 
mined to  send  relief  unto  the  brethren  which 
dwelt  in  Judea."  St.  Peter  says,  "If  any 
man  minister — that  is,  to  the  necessities  of 
the  poor — let  him  do  it  as  of  the  ability  that 
God  giveth."  Every  one,  then,  is  to  give  as 
God  hath  prospered  him — according  to  the 
ability  that  God  giveth. 


66  SYSTEMATIC   BENEFICENCE. 

Bat  it  may  be  profitable  to  inquire,  What 
is  our  ability?  This  appears  to  mean  the 
increase  of  our  property  without  any  diminu- 
tion of  its  bulk ;  yet  we  are  inclined  to  be- 
lieve that  in  many  cases  the  spirit  of  the 
rule  would  lay  its  claim  upon  something 
more  than  the  regular  increase  or  income. 
This  treatise  may  fall  into  the  hands  of  many 
who  did  not  recognize  the  claims  of  religion 
and  obtain  Church  membership,  until  they 
had  accumulated  a  large  amount  of  property. 
Others  again,  who,  although  they  com- 
menced the  service  of  God  in  their  early  and 
unprosperous  days,  have  growm  rich  without 
paying  due  attention  to  the  claims  of  benevo- 
lence ;  they  may  not  have  seen  the  binding 
obligation  of  this  rule,  and  therefore  added 
to  their  capital  sums  which  should  have  been 
given  to  the  cause  of  God.  Now,  while  we 
are  willing  to  allow  that  a  man  who  has 
always  observed  this  rule  is  called  upon  only 
to  give  of  his  income  or  increase,  we  cannot 
say  the  same  of  those  who  have  grown  rich 
before  they  began  to  apply  the  rule.  John 
"Wesley  is  a  notable  example  of  one  who 
began  right  and  continued  right.  His  in- 
come at  first  was  no  more  than  thirty  pounds 
a  year ;  but  of  this  he  applied "  two  pounds 
in  beneficence.     The  next  year  his  income 


■    THE  cheistia:!?  law  of  beneficence.    67 

was  sixty  pounds ;  he  confined  his  expenses 
to  twenty-eight  pounds,  and  gave  away 
thirty-two.  As  his  income  increased  he  con- 
tinued to  live  on  his  former  allowance.  The 
last  entry  he  made  in  his  private  journal 
was:  "For  upward  of  eighty-six  years  I 
have  kept  my  accounts  exactly.  I  will  not 
attempt  it  any  longer,  being  satisfied  with 
the  continual  conviction  that  I  save  all  I 
can  and  give  all  I  can  ;  that  is,  all  I  have." 
When  dead,  his  property  w^as  found  to  con- 
sist of  his  clothes,  his  books,  and  a  carriage. 
It  is  computed  he  gave  away,  during  his  life- 
time, more  than  a  hundred  thousand  dol- 
lars. 

A  course  of  continual  accumulation  does 
not  seem  to  be  in  accordance  with  the  spirit 
of  the  Gospel.  When  w^e  propose  this,  we 
should  ask  ourselves  the  question,  in  the  fear 
of  God  and  looking  forward  to  the  judgment 
day.  Have  I  done  this,  or  do  I  propose  to 
do  it  for  the  glory  of  God  ?  Have  I  not  been 
actuated  in  this  resolution  more  by  the  max- 
ims of  business  and  a  covetous  world  than  by 
the  example  and  spirit  of  my  blessed  Master  ? 
You  may  be  saving  to  provide  an  ample  or 
magnificent  fortune  for  your  children.  Look 
around  and  see  if,  judging  by  the  example 
of  others,  you  are  not  preparing  a  snare  for 


68  SYSTEMATIC   BENEFICENCE. 

their  souls.  You  have,  perhaps,  conduded 
to  accumulate  and  leave  large  charities  when 
you  die.  This  prospective  benevolence  is 
often  more  a  device  of  Satan  than  the  teach- 
ing of  Christianity ;  for  you  seem  to  forget 
that  God,  by  his  blessing,  can  make  the 
small  sum  you  are  able  to  give  to-day,  if  it 
is  done  in  the  right  spirit,  go  farther  than 
the  largest  gift  when  you  grow  rich  or  are 
dying.  Would  it  not  be  a  more  grateful 
exercise  for  the  heart  to  dispense  in  charity 
with  3^our  own  hand,  than  to  leave  the  work 
to  your  executors  ?  Consider  w4iat  a  hal- 
lowed example  it  would  be  to  your  children 
and  the  Church.  Would  not  sowing  more 
plentifully  enable  you  to  reap  more  plenti- 
fully, and  thus  greatly  enlarge  your  sphere 
of  usefulness?  Have  you  not  withheld,  in 
part  at  least,  because  you  have  not  felt  con- 
fidence in  that  divine  saying  of  the  Saviour, 
"  It  is  more  blessed  to  give  than  to  receive  ? " 
There  are  circumstances  in  which  it  may 
not  be  improper  to  accumulate  a  large  capi- 
tal ;  for  some  kinds  of  business  cannot  be  suc- 
cessfully conducted  without  such  an  amount 
of  capital  as  would  be  useless  in  others.  Such 
a  business  may  be  conducted  in,  a  Christian 
spirit,  but  only  when  the  whole  is  consecrated 
to  the  glory  of  God.     The  better  rule  is  to 


THE    CBEISTIAN    LAW    OF   BENEFICEjN^CE.     69 

place  a  limitation  on  the  increase  of  capital, 
and  afterward  devote  the  wliole  produce  to 
God.  We  have  an  example  of  this  manner 
of  honoring  God  with  our  substance  in  the 
case  of  Mr.  Nathaniel  R.  Cobb,  a  young 
merchant  connected  with  the  Baptist  Church 
in  Boston.  At  the  age  of  twenty-three  he 
drew  up  and  subscribed  the  following  cove- 
nant : — 

"By  the  grace  of  God,  I  will  never  be 
worth  more  than  fifty  thousand  dollars. 

"By  the  grace  of  God,  I  will  give  one- 
fourth  of  the  net  profits  of  my  business  to 
charitable  and  religious  uses. 

"  If  I  am  ever  worth  twenty  thousand  dol- 
lars, I  will  give  one-half  of  my  net  profits ; 
and  if  I  am  ever  worth  thirty  thousand  dol- 
lars, I  will  give  three-fourths  ;  and  the  whole 
after  fifty  thousand  dollars.  So  helj)  me 
God,  or  give  to  a  more  faithful  steward  and 
set  me  aside." 

Mr.  Cobb  adhered  to  this  covenant  with 
conscientious  fidelity  till  he  had  acquired 
fifty  thousand  dollars,  after  which  he  gave 
all  his  profits.  On  his  death-bed  he  said  to 
a  friend,  "By  the  grace  of  God — nothing 
else — by  the  grace  of  God  I  have  been  ena- 
bled, under  the  influence  of  these  resolutions, 
to  give  away  more  than  forty  thousand  dol- 


TO  SYSTEMATIC   BENEFICENCE. 

lars.  Hov/  good  the  Lord  has  been  to  me !" 
Now  here  is  an  instance  of  true  Christianity. 
The  closino;  honrs  of  such  a  hfe  have  more 
of  happiness  in  them  than  all  the  gold  of  this 
world  could  purchase.  Such  lives  are  worth 
much  to  the  ^vorld,  as  a  proof  of  what  Chris- 
tianity, intelligently  understood  and  prac- 
ticed, could  do  for  its  salvation. 

To  carry  out  the  spirit  of  this  rule,  which 
seems  to  refer  immediately  to  income^  we  in- 
quire. What  propoi'tion  of  our  income  should 
he  devoted  to  charitable  and  religious  pur- 
poses? This  is  a  question  of  no  small  im- 
portance, and  in  the  end  it  must  be  left  to 
the  enlightened  judgment  and  conscience  of 
each  Christian.  We  only  propose  an  inquiry 
on  this  point  with  a  view  of  correcting  some 
false  impressions  too  prevalent  among  Chris- 
tians. Many  have  thought  one-tenth  the 
proper  proportion  for  all  persons,  under  all 
circumstances.  This  has  gained  favor  under 
the  mistaken  notion  that  it  is  the  amount 
given  by  the  Jews  under  the  Mosaic  dispen- 
sation. We  have  already  shown  this  notion 
to  be  an  error ;  yet  it  has  been,  and  con- 
tinues to  be,  the  proportion  given  by  many 
good  men.  Lord  Chief-Justice  Hale,  Rev. 
Dr.  Hammond,  Baxter,  and  Doddridge,  each 
gave   one-tenth.     Dr.  Watts  gave  a   fifth ; 


THE   CHRISTIAN    LAW    OF   BENEFICENCE.      Yl 

Mrs.  Rowe   one-half.     Mr.  Wesley,  as  we 
have  already  noticed,  gave  all. 

This  is  the  point  in  the  rule  that  will  test 
our  Christian  principles,  and  therefore  a 
scrupulous  compliance  with  it  will  lead  to 
the  greatest  spiritual  advantage.  There  can 
be  no  question  that  the  amount  is  to  be  in 
proportion  to  the  income,  and  will  vary,  in 
most  circumstances,  from  year  to  year.  The 
day-laborer,  whose  income  is  three  or  four 
hundred  dollars  a  year,  might  find  it  difficult 
to  give  one-tenth  of  this  for  charitable  pur- 
poses ;  while  the  merchant  or  professional  man, 
who  clears  in  his  business  two  or  three  thou- 
sand dollars  a  year,  would  scarcely  realize 
the  loss  of  one-tenth.  So  also  the  young 
man  commencino;  business  with  a  limited 
capital,  could  not  give  one-tenth  with  the 
same  ease  that  he  can  now  with  the  ample 
means  he  has  acquired.  Thus  it  often  hap- 
pens that  charity  becomes  >less  and  less  a 
matter  of  self-denial  and  blessing,  and  covet- 
ousness  grows  in  the  heart  because  we  do  not 
give  as  God  has  prospered  us.  The  plan, 
then,  would  seem  to  be  a  careful  and  consci- 
entious assessment  of  the  income,  increasing 
or  decreasing  with  the  increase  or  decrease 
of  our  prosperity,  as  the  case  might  be, 
and   a   limitation  of  the  amount  of  capital, 


'72  SYSTEMATIC  BENEFICENCE. 

looking  forward  to  a  time  when  our  labor  is 
for  God  as  fully  as  the  man  who  has  been 
consecrated  to  his  service  by  the  imposi- 
tion of  hands.  This  was  the  plan  that  ena- 
bled Mr.  Cobb  to  make  his  life  rich  in  good 
works. 

We  would  record  another  example,  prin- 
cipally to  show  that  there  is  nothing  imprac- 
ticable in  the  rule.  "  In  consecrating  my 
life  anew  to  God,  aware  of  the  enervating 
influence  of  riches,  and  the  necessity  of 
deciding  on  a  plan  of  charity  hefore  wealth 
should  Mas  my  judgment,  I  adopted  the  fol- 
lowing system :  I  decided  to  balance  my 
accounts,  as  nearly  as  I  could,  every  month  ; 
and  reserving  such  portions  of  profits  as 
might  appear  adequate  to  cover  probable 
losses,  to  lay  aside,  by  entry  on  a  benevolent 
account,  one-tenth  of  the  remaining  profits, 
great  or  small,  as  a  fund  for  benevolent  ex- 
penditure. I  further  determined,  that  if  at 
any  time  my  net  profits,  that  is,  profits  from 
which  clerk-hire  and  store-expenses  had  been 
deducted,  should  exceed  five  hundred  dollars 
in  a  month,  I  would  give  twelve  and  a  half 
per  cent. ;  if  over  seven  hundred  dollars, 
fifteen  per  cent.  ;  if  over  nine  hundred  dol- 
lars, seventeen  and  a  half  per  cent. ;  if  over 
eleven  hundred  dollars,  twenty  per  cent. ; 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.       Y3 

if  over  thirteen  hundred  doHars,  twenty-two 
and  a  half  per  cent. ;  thus  increasing  the 
jyroportion  on  the  whole,  as  God  should  pros- 
pei\  until,  at  fifteen  hundred  dollars,  I  shonld 
give  twenty- five  per  cent.,  or  three  hundred 
and  seventy-five  dollars  per  month.  As 
capital  was  of  the  ntmost  importance  to  insure 
my  success  in  business,  I  decided  not  to  in- 
crease the  foregoing  scale  until  I  had  acquired 
a  certain  capital,  after  which  I  would  give 
one-quarter  of  all  my  profits,  great  or  small ; 
and  on  the  acquisition  of  another  certain 
amount  of  capital,  I  decided  to  give  half  • 
and  on  acquiring  what  I  determined  would 
be  a  full  sufiiciency  of  capital,  then  to  give 
the  whole  of  my  net  ^^rofits." 

In  making  the  decision  how  large  a  pro- 
portion of  the  income  shall  be  devoted  to 
charitable  and  religious  purposes,  we  should 
be  careful  to  be  guided  by  an  enlightened 
Christian  spirit.  There  is  but  little  danger 
of  giving  too  much.  The  standard  of  liber- 
ality now  prevalent  among  Christians,  if 
weighed  in  the  balance  of  the  sanctuary, 
would  be  found  wanting.  The  question  is 
often,  Hoxo  much  can  I  give  without  feeling 
it?  "Was  this  the  spirit  that  brought  the 
Saviour  from  the  skies  to  redeem  man  ?  Did 
he  do  as  little  as  he  could,  or  give  himself 


74  SYSTEMATIC  BENEFICENCE. 

unreservedly  to  the  work?  If  we  had  the 
same  spirit  would  we  not  give  all  we  could, 
saving  for  this  purpose  by  industry,  economy, 
and  self-denial.  Would  it  not  be  well  for 
us  to  sit  down  and  remember  all  the  mercies 
of  the  Lord  we  have  received,  temporal  and 
spiritual,  and  propose  the  solemn  question, 
"How  much  owest  thou  thy  Lord?"  Con- 
sider for  what  purpose  he  asks  in  return  that 
which  he  has  bestowed — to  bring  gladness  to 
sorrowful  hearts,  and  send  the  Gospel  to 
those  without  hope  and  without  God  in  the 
world.  Consider  who  it  is  that  asks  your 
charity.  "  Pass  by  the  cross  on  your  way  to 
the  altar  of  oblation,  and  your  richest  offer- 
ing will  appear  totally  unworthy  of  divine 
acceptance." 

In  making  provision  for  our  charity,  we 
should  consider  how  much  may  be  obtained 
by  honest  industry,  economy,  and  self-denial. 
The  apostle  commanded  Christians  to  "  labor, 
working  with  their  hands  the  thing  which  is 
good,  that  they  may  have  to  give  to  him  that 
needeth."  The  talent  placed  in  our  care  has 
to  be  returned  in  due  time,  and  an  account 
given  of  the  labor  for  its  increase.  A  sad 
destiny  awaits  that  steward  that  hides  it  in 
a  napkin.  Says  St.  Paul,  "  I  have  showed 
you  all   things,    how  that   so   laboring   ye 


THE  CHRISTIAN   LAW  OF  BENEFICENCE.  iO. 

ought  to  support  the  weak."  "  "Why  stand 
ye  here  all  the  day  idle  ?"  Answer  the  ques- 
tion to  your  Saviour  and  your  Judge.  We 
have  read  of  a  woman  in  positively  needy 
circumstances  in  life  who  offered  to  sub- 
scribe a  penny  a  week  to  the  funds  of  a  mis- 
sionary society.  Said  one,  "  You  are  cer- 
tainly too  poor  to  afford  so  much."  Her 
answer  was,  "  I  spin  so  many  skeins  of  yarn 
a  week  for  my  maintenance  :  I  will  spin  one 
more,  and  that  will  be  a  penny  for  the 
society."  One  of  the  most  liberal  spirits  we 
ever  knew  was  a  woman  engaged  in  a  book- 
bindery,  who  not  only  gave  in  charity  all 
she  could  in  any  way  spare  from  her  weekly 
wages,  but  did  over- work  every  week  that 
her  charitable  fund  might  be  increased.  Can 
that  person  who  accumulates  a  large  prop- 
erty, and  then  retires  from  business  to  spend 
the  remnant  of  his  life-  in  ease  and  indulg- 
ence, take  the  words  of  Scripture  in  his 
mouth,  and  say,  "  None  of  us  liveth  unto 
himself?"  We  should  not  try  to  cease  our 
labors  while  our  lives  are  spared,  for  the 
Saviour  says,  ''  Occupy  till  I  come." 

Large  sums  of  money  are  spent  in  need- 
less self-indulgence,  to  the  great  injury  of 
immortal  souls.  This  crime  has  crept  into 
the  Church.     There  can  be  no  greater  folly 


76  SYSTEMATIC    BENEFICENCE, 

perpetrated  bv  an  iminortal  soul  tlian  to 
clothe  the  body  in  the  trappings  of  fashion, 
or  pamper  its  appetites  with  the  appliances 
of  sensnality.  Yet  pride,  and  fashion,  and 
gratification  of  the  palate  have  swallowed 
up  countless  sums  that  in  justice  belong  to 
the  poor.  Some  think  a  fashionable  prodi- 
gality no  sin.  They  have  read  their  Bibles 
to  a  poor  purpose.  The  theory,  often  advo- 
cated as  an  apology  for  luxury,  that  the  ex- 
travagant expenditures  of  the  rich  are  a 
source  of  profit  to  the  poor,  is  a  sophism  too 
flimsy  to  stand  the  test  of  common-sense  and 
observation.  Y>^liatever  turns  industry  to 
waste,  is  just  so  much  thrown  away  that 
ought  to  have  been  expended  in  extending 
liappiness.  But  this  is  viewing  the  evil 
under  its  least  serious  aspect.  How  many 
ruin  their  souls?  Extravagance,  where  it 
does  not  lead  to  immoralities,  begets  covet- 
ousness ;  covetousness  leads  often  to  avarice ; 
avarice  to  positive  injustice  ;  and  the  torpor 
of  spiritual  death  steals  upon  tlie  soul,  lead- 
ing it  to  eternal  ruin. 

The  founder  of  Methodism,  John  "Wesley, 
left  us  an  example  in  this  respect  that  should 
be  held  in  grateful  and  continual  remem- 
brance. The  accountant-general  suspect- 
ing he  had  more  property  than  was  appa- 


THE   CHRISTIAN   LAW    OF   BENEFICENCE.    77 

rent,  or  had  been  returned  on  the  tax-list, 
sent  him  the  following  note,  enclosing  a 
copy  of  the  "  Excise  order  for  the  return  of 
plate."  "  Reverend  sir — As  the  commission- 
ers cannot  doubt  you  have  plate,  for  which  you 
have  hitherto  neglected  to  make  an  entry," 
etc.  Mr.  "Wesley  returned  the  following 
answer:  "Sir,  I  have  two  silver  spoons  at 
London,  and  two  at  Bristol,  and  I  shall  not 
buy  any  more  while  so  many  around  me 
want  bread."  This  was  self-denial  such  as 
but  few  Christians  practice.  Sit  down  a 
few  moments  and  carefully  calculate  how 
much  you  spend  for  the  gratification  of  ap- 
petite, how  much  to  gratify  unholy  desires, 
how  much  to  compete  with  the  unchristian 
display  of  your  neighbors.  Sum  up  the 
items,  and  ask  yourself  if  it  could  not  be 
much  less  without  injuring  body  or  soul, 
and  without  suflering  loss  of  caste  with 
those  whose  commendation  is  worth  having. 
Then  ask  yourself  how  many  missionaries  it 
might  help  to  support  among  the  heathen ; 
how  many  Bibles  it  might  purchase  for  the 
ignorant;  how  much  pinching  want  and 
acute  suffering  it  would  alleviate.  If  your 
conscience  does  not  urge  you  to  economize, 
examine  your  heart  and  see  if  you  have  not 
forgotten  your  first  love.  It  is  not  asked 
6 


78  SYSTEMATIC   BENEFICENCE. 

that  you  should  put  on  the  coarse  garments 
of  poverty,  or  eat  the  refuse  of  rich  men's 
tables;  but  practice  a  judicious  economy, 
such  as  will  be  for  the  glory  of  God,  and 
enable  you  to  enjoy  the  luxury  of  doing 
good. 

"If  any  man  will  be  my  disciple,"  said 
the  blessed  Saviour,  "let  him  deny  him 
self."  Self-denial  is  a  mark  of  Christianity. 
Christ  was  himself  the  most  luminous  exam 
pie,  but  the  Church  has  been  rich  in  lesser 
lights.  The  apostles  counted  not  their  lives 
dear  unto  themselves.  Many  missionaries 
of  modern  days — Carey,  Morrison,  Cox, 
Williams,  and  a  great  multitude  whose 
names  are  recorded  in  the  Lamb's  book  of 
life — have  practiced  a  system  of  self-denial 
which,  if  not  followed  to  the  letter,  should 
be  the  informing  spirit  of  our  actions.  What 
is  self-denial  ?  To  give  one-tenth  of  a  prince- 
ly income  in  beneficence,  and  retain  the  re- 
mainder for  personal  gratification  ?  IS'o. 
It  is  ofi'ering  to  the  Lord  a  sacrifice,  how- 
ever princely,  that  has  cost  us  something. 
It  is  the  consecration  of  time,  talents,  of  per- 
sonal ease,  of  convenience,  to  the  service  of 
God,  with  an  intense  zeal  to  make  it  all-sub- 
servient to  the  interests  of  his  kingdom. 
Would  not  self-denial   provide   us   with   a 


THE    CHRISTIAN    LAW    OF   BENEFICENCE.     79 

larger  revenue  for  charitable  purposes,  and 
thus  enlarge  our  sphere  of  usefulness  and 
happiness  ? 

3.  The  revenue  of  this  charitable  fund 
being  drawn  from  the  prosperity  which  God 
hestoios  upon  individuals,  it  is  evident  that 
the  amount  collected,  and  the  benefits  flowing 
from  the  exercise  of  the  religious  affections, 
will  depend  iipon  the  number  luho  acknowl- 
edge the  obligation,  and  conj^orm  to  it  in 
their  practice. 

This  ground  is  fully  covered  by  the  rule, 
"  Let  every  one  of  you  lay  by  him  in  store 
as  God  hath  prospered  him."  The  Saviour 
in  his  infinite  wisdom  and  love  would  make 
every  regenerate  soul  a  worker  with  him  in 
the  great  plan  of  salvation ;  and  if,  in  the 
matter  of  benevolence,  tlie  obligation  to  give 
extended  only  to  those  who  are  rich,  the 
principal  design  of  benificence,  the  enrich- 
ing of  the  soul  to  all  bountifulness,  causing 
thanksgivings  to  God,  would  be  thwarted. 
The  rule  contemplates  that  every  one  shall 
give  to  whom  God  has  given  prosperity. 
Those  who  live  upon  the  gifts  of  charity 
would  not  seem  to  come  under  the  obliga- 
tion ;  yet  have  we  seen  beggars  who  shared 
joyfully  their  meager  pittance  with  those  of 
the  same  class  who  had  been  less  fortunate. 


80  SYSTEMATIC    BENEFICENCE. 

There  are  few  indeed  who  can  claim  excep- 
tion under  the  rule ;  none  who  have  a  right 
understanding  of  it  will  wish  to  be  excluded. 
"Where  there  is  a  willing  mind,  God  rarely 
fails  to  provide  the  means.  How  many  Avho 
read  this  will  call  to  mind  some  poor  widow 
within  the  range  of  their  observation,  that 
never  fails  to  give  her  mite  to  sustain  the 
Church  and  its  benevolent  institutions.  Yet 
few  things  are  of  more  frequent  occurrence 
than  persons  of  moderate  circumstances 
making  the  plea  that  they  are  not  able  to 
give.  A  more  intimate  acquaintance  with 
their  circumstances  will  probably  convince 
us  that  they  have  no  proper  sense  of  the 
obligations  to  beneficence,  or  they  have  no 
system  in  providing  for  it  and  bestowing, 
and  give  all  where  they  should  give  but  a 
part. 

jSTo  one  doubts  the  duty  of  the  rich  to  give, 
or  that  he  honors  God  in  so  doing.  But 
does  God  confine  those  duties  which  are  a 
means  of  grace  to  a  few,  or  design  to  include 
all  ?  Are  those  only  to  i^ray  who  can  pray 
eloquently  ?  Those  only  to  labor  who  can 
accomplish  much?  Some  who  can  give  but 
little,  hesitate  to  give  at  all,  because  they 
think  the  amount  too  small  to  be  of  any 
benefit.     This  is  in   most  cases  rather  the 


THE   CHEISTIAN   LAW   OF   BENEFICENCE.      81 

suggestion  of  pride  or  covetonsness  than  the 
conviction  of  the  mind.  Can  he  who  gazes 
upon  the  irresistible  current  of  some  large 
river,  bearing  on  its  bosom  the  stately  vessels 
of  commerce,  forget  that  it  is  made  up  of 
trickling  drops  and  insignificant  streams, 
having  their  origin  far  away  from  the  busy 
scenes  of  man  ?  If  only  the  great  ocean 
furnished  exhalations  to  be  returned  in 
grateful  showers  to  the  earth,  the  world 
would  soon  become  a  desert.  If  the  relig- 
ious charities  of  our  age  had  received  sup- 
port from  the  rich  alone,  they  would  have 
achieved  but  a  tithe  of  the  success  which 
lias  marked  them.  Our  great  religious  en- 
terprises are  no  less  sustained  by  the  conflu- 
ence of  widow's  pennies,  and  small  donations 
from  those  in  moderate  circumstances,  than 
by  the  liberal  donations  and  bequests  of  the 
rich. 

There  are  but  few  in  any  community  so 
poor  that,  with  a  right  disposition,  they  can- 
not lay  aside  a  penny  a  week,  or  a  penny  a 
day.  This  can  be  done  without  curtailing 
their  ordinary  table-fare,  or  interfering  with 
the  means  used  to  provide  them  with  proper 
garments.  "What  poor  pei'son  would  not  do 
this  for  the  privilege  of  honoring  God  by 
putting  a  Bible  into  the  hands  of  those  who 


82  SYSTEMATIC  BENEFICENCE. 

have  never  heard  of  Jesus  ?  They  do  a  great 
wrong  to  themselves  and  others  who  despise 
the  day  of  small  things.  The  penny  tract 
has  often  found  its  way  where  the  Bible  has 
been  refused  and  the  minister  could  not  effect 
an  entrance.  You  are  not  asked  to  give 
what  you  have  not,  but  a  just  proportion  of 
what  you  receive.  It  matters  not  how  small 
the  amount  may  be,  if  it  is  no  less  than  what 
you  ought  to  give.  Despise  not  the  small- 
ness  of  the  gift ;  it  may,  indeed,  fail  to  elicit 
the  praise  of  man,  but  there  is  an  eye  in 
heaven  ever  watchful  that  will  have  respect 
to  it,  and  keep  it  in  remembrance.  Some 
years  ago  a  missionary  in  a  foreign  station 
witnessed,  as  he  thought,  a  special  blessing 
attending  a  yearly  donation  of  twenty  dollars, 
and  was  induced  to  inquire  from  what  source 
it  was  derived.  The  investigation  revealed 
that  it  was  the'  self-denying  gift  of  a  poor 
colored  domestic,  who  was  giving  twenty 
dollars  a  year  from  her  earnings  of  one  dol- 
lar a  week.  God  will  not  fail  to  make  our 
smallest  gifts  to  him  efficient  if  we  give  with 
a  desire  for  his  glory. 

If  every  one  would  give,  the  amount  of 
funds  bestowed  upon  charitable  objects 
would  be  greatly  enlarged.  The  contribu- 
tions of  the  Church  are  not  now  equal  to  the 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.      83 

demand  for  tlie  conversion  of  the  world. 
This  is  a  fact  too  evident  to  require  proof. 
"Why  is  it  so  ?  Is  there  not  sufficient  wealth 
in  the  hands  of  the  professed  followers  of 
the  Saviour  to  meet  the  exigencies  of  his 
kingdom  ?  There  is  more  than  sufficient. 
Whv,  then,  does  the  Church  fail  to  obtain  it? 
Partly  because  those  who  do  give  do  not 
give  that  jDroj^ortion  that  God  requires,  and 
partly  because  so  small  a  number  of  those 
who  are  able  to  give,  give  anything  at  all. 
This  may  be  illustrated  by  an  appeal  to 
the  statistics  of  the  Methodist  Episcopal 
Church. 

The  Missionary  cause  is  deservedly  the 
most  popular  of  all  her  benevolent  enter- 
prises. The  membership  of  the  Church 
may  be  stated,  in  round  numbers,  at  seven 
hundred  and  fifty  thousand.  The  sum  which 
the  missionary  committee  ask  the  member- 
ship to  contribute  for  the  year  1856,  is 
two  hundred  and  sixty  thousand  dollars ; 
not  that  a  larger  sum  could  not  be  prof- 
itably expended,  but,  guided  by  the  contri- 
butions of  the  previous  year,  they  dare  not 
anticipate  a  larger  sura.  This,  apportioned 
among  the  whole  membership,  would  be  less 
than  thirty-five  cents  a  member.  For  what 
purpose  is  this  asked  ?    To  convert  the  world 


84  SYSTEMATIC  BENEFICENCE. 

to  God !  Are  there  not  three  thousand  per- 
sons in  our  Church  who  could  give  the  whole 
amouut  without  practicing  either  economy 
or  self-denial  ?  It  is  impossible  to  tell  how 
many  give ;  but  the  statistics  prepared  in 
some  of  the  conferences  will  furnish  us 
some  important  information,  although  wo 
cannot  accurately  determine  the  question. 

We  will  turn,  then,  to  one  of  the  richest 
conferences  in  the  United  States.  The 
average  amount  per  member  contributed  for 
missionary  purposes  was  less  than  thirty- 
five  cents.  The  largest  average  amount  con- 
tributed by  any  charge  was  one  dollar  per 
member:  to  accomplish  this  the  greatest 
possible  exertion  was  made.  The  smallest 
average  amount  came  from  a  circuit  of  two 
hundred  and  fifty-one  members,  who  gave 
twenty-four  dollars  and  fifty  cents — less  than 
ten  cents  a  memher.  Taking  a  circuit  from 
which  a  detailed  report  of  the  missionary  col- 
lections is  presented,  giving  the  name  of  each 
contributor,  with  the  amount  individually 
contributed,  we  find  the  following  results. 
The  circuit,  be  it  remembered,  is  one  of  the 
best  in  the  conference.  The  average  amount 
contributed  per  member  is  nearly  sixty-two 
cents.  More  than  one-third  of  the  whole 
amount  was   contributed  by  less  than  one- 


THE  CHRISTIAN  LAW  OF  BENEFICENCP:.      85 

twentieth  of  the  members.  The  lohole  member 
that  contnhtited  were  hut  two  more  than  one- 
half  the  members.  Yet  this  was  on  a  circuit 
where  the  average  contribution  was  nearly 
double  that  of  the  Church  at  large.  Kor 
should  it  be  forgotten  that  it  was  a  year  of 
more  than  usual  activity  in  the  missionary 
collections.  On  this  same  circuit  the. amount 
reported  was  an  increase  of  more  than  fifty 
per  cent,  on  the  previous  year. 

This  detailed  investigation  is  not  designed 
to  place  our  charitable  contributions  in  the 
poorest  possible  light,  but  rather  under  favor- 
able circumstances.  The  fact  is  too  plain  to 
be  contradicted  :  more  than  half  of  the  mem- 
bership in  many  parts  of  the  Church  give 
nothing  at  all  for  our  missionary  operations ; 
and,  we  may  presume,  contribute  for  no 
religious  purpose,  except  for  the  regular 
ministry — and  not  largely  for  that  The 
great  deficiency,  then,  in  our  system — if  we 
can  be  said  to  have  any  system  at  all — is, 
that  only  a  small  part  of  the  members  con- 
tribute. There  is  a  fearful  delinquency  in 
this  respect.  What  would  be  thought  of  a 
society  of  Christians  in  which  half  or  more 
of  the  membership  thought  themselves  too 
ignorant  to  pray,  and  so  laid  aside  this  exer- 
cise ?     We  shall  lack  the  highest  spiritual 


86  SYSTEMATIC  BENEFICENCE. 

attainments,  as  well  as  the  necessary  funds 
for  benevolent  purposes,  until  every  one 
adopts  the  rule  to  give  as  God  prospers 
him. 

But  we  have  already  several  times  hinted 
that  the  collection  for  charity  w^as  but  a 
secondary  object  of  the  apostle.  His  great 
design  was  to  give  the  largest  possible  scope 
for  the  healthy  exercise  of  the  benevolent 
affections.  The  design  of  our  Father  in 
heaven  in  requiring  us  to  be  charitable,  can 
only  be  interpreted  as  a  wise  arrangement 
to  enable  us  to  become  more  like  himself. 
"We  have  noticed,  in  a  former  chapter,  that 
God  is  not  dependent  upon  us  to  supply  the 
wants  of  the  poor.  He  could  have  made  all 
equally  rich,  or  made  the  earth  so  rich  in  all 
the  necessaries  of  life  that  none  should  want. 
So  he  has  provided,  in  the  wondrous  plan  of 
salvation,  a  scheme  by  which  the  poor  may 
be  enriched  by  the  gifts  of  the  rich,  and  at 
the  same  time  make  it  a  blessing  to  the 
giver,  as  it  calls  into  exercise  the  best  feel- 
ings of  his  renewed  nature.  This  view  of 
the  invaluable  effects  of  beneficence  may 
not  be  apparent  to  some  at  first  sight,  but 
there  can  be  no  doubt  of  its  correctness. 
The  command  to  exercise  benevolence  must 
be  considered  as  providing  for  us  a  mecms 


THE   CHRISTIAN    LAW    OF   BENEFICENCE.     87 

of  grace ^  and,  therefore,  is  to  be  observed  by 
all.  That  no  one  may  be  excluded,  or  lack 
an  inducement  to  perform  what  has  been 
commanded,  Christ  places  himself  in  the 
position  of  the  poor,  and  accepts  even  a 
cup  of  cold  water,  if  it  be  given  in  the  true 
spirit  of  benevolence.  Benevolence,  system- 
atically and  lovingly  performed,  is  the  divine 
antidote  to  covetousness;  from  which  we 
may  not  hope  to  be  freed  until  we  under- 
stand the  value  of  giving,  and  practice  it 
cheerfully  in  our  daily  life. 

4.  To  give  completeness  to  the  plan  of  the 
apostle^  there  is  set  apart  a  stated  time  for  the 
collection  of  this  fund^  which  also  identifies 
it  with  our  regular  religious  ohservances. 

This  is  done  by  the  command,  "  Uj^on  the 
first  day  of  the  weekP  The  appointment  of 
a  particular  day  on  which  the  obligations  we 
are  under  to  provide  for  our  beneficence 
may  be  complied  with,  is  designed  to  guard 
against  the  desultory  habits  characteristic 
of  our  present  operations.  The  lack  of  sys- 
tem on  this  i3oint  is  one  of  the  most  glar- 
ing faults  of  our  present  religious  financial 
policy. 

The  comnumd  to  set  apart  as  God  has 
prospered  us,  on  the  first  day  of  the  week^ 
does  not  need  to  be  so  strictly  interpreted  or 


bo  SYSTEMATIC   BENEFICENCE. 

enjoined  as  to  interfere  with  any  arrange- 
ments of  ordinary  business ;  and  none  will 
desire  so  to  construe  it,  except,  perhaps,  those 
who  would  strive  to  make  it  appear  impossi- 
ble for  them  to  come  under  the  plan,  and 
thus  strive  to  free  themselves  from  the  obli- 
gation to  give.  All  rules  of  this  kind  readily 
admit  such  modifications  in  their  details 
as  are  necessary  for  individual  application, 
so  long  as  the  spirit  of  the  rule  is  not  in- 
fringed. Thus  the  law  to  consecrate  the 
Sabbath,  doing  no  work  therein,  allows  deeds 
of  mercy  and  charity.  The  design  of  the 
command  is  to  provide  a  stated  time  when 
we  shall  set  apart  a  portion  of  our  income  to 
be  used,  as  occasion  may  require,  in  benefi- 
cence. We  should  observe  even  the  minut- 
est detail,  as  far  as  our  business  afiPairs  will 
permit;  and  everyone  who  can  know  at  the 
end  of  each  week  what  his  income  has  been 
during  that  period  of  time,  should  lay  aside 
in  store  the  proper  proportion. 

A  very  large  class  can  do  this  weekly,  in 
strict  accordance  with  the  letter  of  the  com- 
mand. All  day-laborers,  or  those  who  are 
hired  by  the  week,  month,  or  year,  or  whose 
work  is  of  that  kind  that  they  receive  their 
wages  on  Saturday  night,  can  meet  the  re- 
quirements of  the  rule  with  the  greatest  ease. 


THE   CHRISTIAN   LAW   OF   BENEFICENCE.     89 

The  example  already  given  of  the  shoemaker 
in  Kew-Jersey  may  be  followed  by  such  per- 
sons without  hinderance.  The  following  plan 
was  adopted  by  an  intelligent  Christian  who 
was  determined  to  follow  the  rule  as  liter- 
ally as  his  business  would  permit :  "  At  the 
time  of  his  private  devotion  on  Saturday 
evening  he  sets  apart  from  the  receipts  of  the 
week  a  portion  for  his  charity-fund ;  or  if  at 
any  time  he  has  not  the  money,  he  credits 
the  sum  on  a  benevolent  account.  As  calls 
are  presented  he  draws  from  this  fund ;  and 
if  at  any  time  an  urgent  call  requires  more 
than  he  has  thus  set  apart,  he  charges  the 
ballance  on  his  benevolent  account,  to  be  re- 
placed from  future  incomes."  An  effort 
should  be  made  to  comply  with  the  rule  to 
the  very  letter  ;  for  the  oftener  we  have  the 
subject  before  us  the  greater  will  be  our 
spiritual  benefit.  It  should  be  remembered 
that  one  great  end  in  view  is  to  engage  the 
constant  recognition  of  the  claims  of  the 
Saviour,  and  the  regular  exercise  of  the 
heart ;  this  can  be  best  secured  by  setting 
apart  often,  until  such  a  habit  is  induced 
that  we  cannot  well  free  our  minds  from 
the  duty  under  any  pressure  of  ordinary 
cares. 

Those  who  cannot  so  arrange  their  busi- 


90  SYSTEMATIC   BENEFICENCE. 

ness  as  to  arrive  at  a  knowledge  of  theii 
weekly  gains  may  be  able  to  sum  them  up 
once  a  month^  and  lay  by  in  store  as  God 
hath  prospered  them  during  this  period. 
There  is,  however,  a  liability  to  set  apart  a 
less  sum  than  when  it  is  done  more  fre- 
quently. But  where  there  is  a  disposition 
to  comply  with  the  rule  there  will  be  no 
difficulty ;  for  the  largeness  or  smallness  of 
the  sum  set  aside  is  not  to  be  so  much  taken 
into  consideration  as  the  proportion.  It 
will  be  much  better  to  be  a  little  beyond 
than  to  fall  short  of  it. 

Others  again  may  not  be  able  to  arrive  at 
any  correct  account  of  their  profits  oftener 
than  once  a  year.  When  this  is  a  matter  of 
necessity'',  and  not  of  negligence  or  want  of 
interest,  it  will  meet  the  spirit  of  the  rule. 
He  is  a  poor  business  man  who  does  not  take 
an  account  of  stock  once  a  3^ear  at  least,  and 
determine  the  condition  of  his  business. 
When  this  is  done,  let  him  lay  by  the  pro- 
portion that  the  cause  of  benevolence  may 
lawfully  demand,  and  hold  it  sacred  for  this 
purpose.  The  yearly  adjustment  will  often 
best  meet  the  aifairs  of  the  farmer.  It  is 
best,  however,  w^hen  a  longer  period  than 
once  a  week  is  adopted,  to  determine  before- 
hand what  the  proportion  shall  be  ;  for  if  the 


THE    CHRISTIAN    LAW    OF   BENEFICENCE.     91 

heart  is  not  under  the  holiest  influences,  suc- 
cess will  be  more  apt  to  lessen  the  proportion 
than  to  enlarge  it.  The  following  plan,  that 
of  a  clergyman,  has  many  good  features 
about  it,  and  is  according  to  the  spirit  of  the 
rule.  He  says :  "  I  have  for  many  years 
had  a  fixed  system  of  giving  from  one-fifth 
to  a  quarter  of  my  income  to  religious  and 
charitable  purposes.  I  have  laid  out  my 
plan  at  the  beginning  of  the  year,  keeping  a 
private  account  of  all  donations,  and  leaving 
nothing  to  mere  accident  or  excited  feeling 
at  the  moment.  At  the  end  of  about  thirty 
years,  during  which  I  have  carried  on  this 
system,  I  find  my  property  materially  in- 
creased; and  I  am  surprised  to  find,  on 
looking  over  my  accounts,  how  many  hun- 
dreds of  dollars  I  have  thus  been  permitted 
to  contribute  to  the  cause." 

Some  may  be  engaged  in  such  a  business 
as  will  allow  them  to  devote  a  certain  pro- 
portion of  each  gain  arising  in  their  traffic. 
This  has  many  advantages,  for  it  is  a  con- 
tinual reference  to  an  acknowledgment  that 
we  are  indebted  to  God  for  all  our  prosper- 
ity. It  has  been  adopted  by  some  with  great 
benefit  to  themselves ;  but  from  the  nature  of 
the  case,  it  must  be  of  limited  application. 

A  striking  peculiarity  of  this  rule  yet  re- 


92  SYSTEMATIC  BENEFICENCE. 

mains  to  be  noticed.     The  setting  apart  of 
this  fund  for  benevolent  purposes  is  an  ap- 
propriate work  for  the  Sabbath.    It  is  a  very 
common  occurrence  to  see  persons  grow  in- 
dignant at  the  mere  mention  of  money  mat- 
ters in  the  cliurch  on  Sabbath,  and  to  hear 
them  talk  with  peculiar  solemnity  and  earn- 
estness of  its  impropriety,  even  calling  it  a 
degradation  of  the  Sabbath.    It  is  known  that 
this  class  of  persons  are  not  famous  for  their 
liberality.    There  is  nothing  said  in  this  rule 
regarding  the  propriety  of  such  Sabbath  col- 
lections ;  but  it  certainly  points  out  the  cor- 
rectness  of  taking   into    consideration   our 
earthly  prosperity,  and  setting  aside  the  por- 
tion that  should  be  sacred  to  the  Lord.    Many 
commentators  are  of  the  opinion  that  in  this 
case  it  was  designed  to  bring  the  portion  to 
the  church  and  deposit  it  in  the  treasury. 
The   objection   that   is    made    to    handling 
money  on  the  Sabbath  for  charitable  pur- 
poses is,  however,  entirely  overthrown  by 
the  rule. 

There  seems  to  be  a  peculiar  fitness  in 
making  the  Sabbath  the  occasion  on  which 
we  are  to  separate  a  portion  of  our  prosperity 
for  charitable  and  religious  uses.  The  act  is 
a  recognition  of  the  goodness  of  God  toward 
us  in  our  temporal  affairs ;  a  fact  that  we 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.      93 

are  too  apt  to  forget.  The  Sabbath  is  for 
rest  and  devotion ;  when  the  mind,  relieved 
from  the  ordinary  round  of  toil  and  business, 
takes  into  solemn  consideration  its  eternal 
interests.  In  a  peculiar  manner  the  good- 
ness and  mercy  of  our  Father  in  heaven  re- 
curs to  our  minds.  The  privileges  of  the 
sanctuary  and  means  of  grace  are  forced 
upon  our  attention.  We  are  carried  back 
by  the  services  to  the  sublime  spectacle  of 
the  Saviour's  life  and  death.  The  rich  and 
the  poor  meet  together,  sharing  equal  -privi- 
leges, and  the  truth  of  common  interest  and 
fellowship  sinks  silently  into  the  heart. 
Could  there  be  a  more  opportune  moment 
to  ask  ourselves,  "  How  much  owest  thou  thy 
Lord  ?"  The  bands  of  a  worldly  selfishness 
are  loosened  or  removed,  and  the  just  claims 
of  God  and  humanity  are  met,  our  own 
souls  are  watered  from  on  high,  and  fresli 
strength  is  imparted  that  we  may  go  on  our 
way  rejoicing.  If  we  believe,  as  we  ought, 
that  alms-giving  is  a  duty  no  less  than  prayer 
and  praise,  we  should  be  thankful  in  our 
hearts  that  God  has  in  this  gracious  manner 
connected  it  with  our  Sabbath  joys. 

It  would  be  happy  for  us  if  we  could  aid 
some  good  cause  or  poor  person  every  day, 
tor  with  sucli  sacrifices  God  is  well-pleased. 
1 


94  SYSTEMATIC  BEXEFICENCE. 

How  erroneous,  then,  is  that  common  re- 
mark that  we  are  called  upon  too  often  for 
charitable  purposes.  If  we  provide  our  fund 
as  here  directed,  and  give  with  intelligence 
and  equity,  these  calls  cannot  come  too  fre- 
quently, for  we  will  have  a  little  for  each. 
We  are  not  to  concentrate  all  our  charity 
upon  one  object,  however  worthy  it  maybe, 
but  give  to  each  in  that  proportion  which 
will  enable  us  to  assist  in  all. 

We  have  now  presented  an  exposition  of 
this  divine  rule  of  Christian  Beneficence, 
imperfectly  it  may  be,  but  we  trust  in  such 
a  manner  as  not  only  to  win  your  admira- 
tion in  contemplating  the  divine  wisdom 
contained  in  it,  but  also  your  consent  to 
its  obligations  as  an  important  duty  and 
means  of  grace.  You  must  have  observed 
as  we  proceeded,  that  it  is  founded  upon  the 
same  principles  that  form  the  substratum 
of  the  Jewish  rules  examined  in  the  third 
chapter.  You  may  see  in  this,  as  in  that, 
the  design  of  Heaven  for  the  welfare  of 
the  soul.  The  Saviour  would  preserve 
you  blameless  here,  and  prepare  you  for 
the  enjoyment  of  a  better  life  beyond  the 
grave.  He  would  throw  the  broad  shield  of 
his  grace  between  you  and  the  world  that  is 
apt  to  engage  your  attention,  and  peril  your 


THE  CHRISTIAN  LAW  OF  BENEFICENCE.      95 

soul.  It  is  not  a  burden  to  make  your  jour- 
ney wearisome,  but  a  ricli  provision  of 
manna  to  strengthen  you  on  your  way  to 
your  eternal  home. 

The  observance  of  this  rule  would  possibly 
cause  a  great  change  in  the  manner  of  your 
spiritual  life ;  but  would  it  not  be  a  happy 
change  ?  You  cannot  say  that  it  is  not  prac- 
ticable, for  we  have  shown  that  where  it 
cannot  be  kept  in  the  letter  it  may  in  the 
spirit.  Fail  not  to  take  *the  subject  with  you 
into  your  closet,  and  on  your  knees  before 
the  throne  of  grace  decide,  and  we  have  no 
fear.  Yon  will  consecrate  yourselves  and  all 
you  have  to  His  service.  You  will  come 
forth  with  new  and  holy  aims,  and  a  serene 
joy  in  your  heart.  Remember  the  day  of 
your  adoption  into  the  family  of  God.  Trace 
his  mercies  to  the  present  hour.  Then  ask, 
"  What  shall  I  render  unto  the  Lord  for  all 
his  benefits  ?" 


96  SYSTEMATIC   BENEFICENCE. 


CHAPTEE  YI. 

THE  BENEFITS  THAT  WOULD  FLOW  TO  THE 
CHUKCH  FEOM  THE  ADOPTION  OF  THIS  EULE. 

It  is  always  presumed  that  the  Christian 
loves  the  Chnrcli,  and  is  willing  to  undergo 
labor  and  practice  self-denial  for  her  pros- 
perity. How  could  it  be  otherwise  ?  Rec- 
ollections of  the  happiness  he  has  enjoyed 
in  her  services  force  upon  him  the  words 
of  the  psalmist:  "How  amiable  are  th}^  tab- 
ernacles, O  Lord  of  Hosts !"  But  he  sees  in 
the  Church  far  more  than  a  source  of  joy 
and  refuge  for  his  own  spirit ;  it  is  the  visi- 
ble regenerative  power  of  the  earth.  All 
that  is  great  and  good  in  modern  times  has 
proceeded  from  her  wondrous  life ;  beyond 
her  pale  are  ignorance,  misery,  and  desola- 
tion. He  sees  in  the  Church  the  great  ele- 
ment of  human  progress,  and  knows  that  the 
hopes  of  humanity  are  bound  up  in  her  ex- 
tension. Knowing  that  the  design  of  God 
is  no  less  than  the  redemption  of  the  world, 
using  the  Church  as  the  visible  means,  he  at 
once  realizes  that  her  only  proper  character 
is  aggressive,   occupying  the  ground   from 


THE  BENEFITS  TO  THE  CHUKCH.      97 

one  outpost  to  another  until  the  world  shall 
be  filled  with  his  glory.  Yet  a  hasty  glance 
at  the  manner  in  which  she  has  fulfilled  this 
her  true  aggressive  character,  leads  him  to 
confess  that  it  has  not  been  proportionate  to 
her  lofty  aims,  or  to  the  commands  of  her 
Master. 

It  is  true  he  sees  in  this  period  of  her  his- 
tory an  activity  far  in  advance  of  former 
years.  Her  missionaries  are  planting  the 
standard  of  the  cross  in  but  newly- discover 
ed  lands  ;  her  Bibles  are  multi23lied  like  the 
sands  on  the  sea-shore  ;  her  colporteurs  are 
finding  the  paths  that  lead  to  neighborhoods 
unvisited  by  ordinary  means  of  grace;  her 
Sabbath  schools  are  molding  the  minds  of 
millions  of  the  young;  but  when  his  eye 
wanders  over  the  vast  concourse  of  the 
earth's  people,  he  is  led  to  exclaim,  "  What 
are  these  among  so  many  ! "  The  convic- 
tion forces  itself  upon  his  mind  that  the 
Church  is  not  acting  up  to  the  demands  of 
the  age.  Yet  she  is  the  only  hope  of  the 
age.  The  people  are  wounded  on  account 
of  their  transgressions,  and  she  alone  has  the 
balm  for  tlieir  cure.  They  are  thirsting  for 
the  waters  of  life  that  flow  only  through  her 
channels.  In  the  midst  of  their  agony  they 
cry,  '*  Come  over  and  help  us ! "     We  look 


98  SYSTEMATIC   BENEFICENCE. 

about  and  inquire,  "Who  will  go?"  One 
comes  forward  whose  soul  is  imbued  with  a 
holy  zeal  to  save  souls;  he  says,  "Send  me." 
The  means  are  sought  to  provide  for  him  in 
his  mission ;  they  come  reluctantly,  or  en- 
tirely fail.  Our  eyes  wander  again  across 
the  blue  ocean,  and  the  people  stand  pale, 
emaciated,  perishing  for  lack  of  the  bread 
of  life.  We  look  to  heaven,  and  from  its 
stillness  a  beseeching  voice  pleads,  "  Go  ye, 
therefore,  into  all  the  world." 

The  design  of  the  Church  is  to  evangelize 
the  world.  'No  one  can  read  his  Bible  and 
come  to  any  other  conclusion.  The  lands 
that  have  never  heard  the  name  of  Jesus 
are  to  become  vocal  with  his  praise.  The 
isles  of  the  sea  are  to  echo  back  the  joyful 
strains  of  the  continent.  The  poor  and  out- 
cast of  our  Christian  lands  are  to  be  brought 
into  the  service  of  the  Lord.  It  is  a  great 
w^ork,  you  say  ;  yes,  the  design  was  heaven- 
born,  and  shows  the  amplitude  of  infinite 
love  and  compassion.  But  you  cannot 
doubt  that  the  Church  is  able  to  accomplish 
it  if  she  would  use  all  her  capacities,  under 
the  direction  of  the  word  and  the  Spirit. 
Let  us  examine  this  work  a  little  more  care- 
fully ;  for  perhaps  nothing  can  so  well  pre- 
sent to  us  the  dutv  ^f  the  Church  as  an  in- 


THE  BENEFITS  TO  THE  CHUECH.     di) 

telHgent  appreliension  of  the   demands   of 
the  world  upon  her  aid. 

In  looking  at  the  religious  condition  of 
men,  the  most  important  fact  which  strikes 
the  eye  of  every  observer,  is,  that  the 
false  religions  of  the  world  are  tottering 
with  age,  and  are  about  to  fall  in  pieces 
and  crumble  into  dust.  There  is  no  form 
of  false  religion  in  the  earth  that  is  as 
strong  now,  or  capable  of  exerting  as  much 
influence,  as  in  some  former  time  in  their 
history.  The  better  acquaintance  we  have 
formed  with  the  nations  has  assured  us  that 
these  ancient  faiths  have  no  life,  and  are 
rapidly  relaxing  their  hold  on  the  masses  of 
the  people.  They  have  been  contemned 
long  since  by  the  intelligent,  except  so  far 
as  their  connection  with  the  state  has  made 
them  a  source  of  power  for  the  accomplish- 
ment of  personal  aggrandizement  or  ambition. 
These  forms  of  error  are  imbecile,  and  were 
it  not  for  the  protecting  hand  of  the  state 
had  long  since  fallen.  The  result  of  a  re- 
ligious revolution  in  these  lands  would  be 
atheism,  or  some  form  of  the  supernatural, 
which,  as  far  as  it  affected  the  soul,  would 
be  no  better.  We  cannot  hope  that  a  revo- 
lution would  be  of  any  profit  to  them,  un- 
less    as    the    bands    of   false    religion    are 


100  SYSTEMATIC   BENEFICENCE. 

broken,  Christianity  can  be  present  with 
her  missionaries,  and  Bibles,  and  tracts,  to 
give  a  good  direction  to  their  newly-ac- 
quired freedom.  May  we  not  believe  that 
God  in  infinite  mercy  is  permitting  things 
to  remain  as  they  are,  until  the  Church  is 
ready  to  do  her  duty  in  providing  means  to 
evangelize  the  world  ?  Without  much  greater 
liberality,  she  is  certainly  unprepared  for  the 
immediate  execution  of  her  mission. 

This  inquiry  is  sufiiciently  interesting  to 
be  pursued  with  greater  minuteness.  Many 
of  the  nations  have  but  few  and  faint  traces 
of  civilization;  and  when  in  this  condition 
we  might  expect  their  superstitions  to  yield 
immediately,  and  take  the  form  of  the  relig- 
ion of  those  from  whom  they  receive  their 
civilization.  They  have  never  felt  the  force 
of  fanaticism.  They  cling  to  the  forms  of 
religion  which  they  possess,  partly  because 
they  came  from  their  fathers,  and  partly 
because  they  have  never  seen  or  known  any 
thing  better.  It  is  a  decayed  and  withered 
relic  of  no  real  value,  which  they  would 
readily  exchange  for  a  religion  of  life  and 
power. 

Elevated  above  these,  China  attracts  our 
attention.  Religion  with  this  people  is  a 
name,  not  a  living  power.     There  is  no  in- 


THE  BENEFITS  TO  THE  CHURCH.    101 

telligence  in  the  strange  superstitions  of  this 
people  ;  and,  what  is  still  stranger,  they  are 
as  wanting  in  passion  and  feeling  as  in  mind. 
Their  form  of  religion  could  not  exist  with- 
out the  present  form  of  government,  and 
while  we  are  writing  that  seems  to  be  pass- 
ing away.  The  great  revolution  now  shaking 
that  empire  from  center  to  circumference,  is 
casting  the  idols  to  the  bats  and  the  moles, 
and  proposes  to  install  in  their  place  what 
they  intend  for  Christianity.  If  they  suc- 
ceed, what  a  w^ork  opens  to  the  Church. 
Four  hundred  millions  of  immortal  souls 
asking  foi*  the  bread  of  life,  and  to  be  shown 
the  way  to  heaven. 

India,  with  her  Brahmins,  like  so  many 
enchanters  holding  the  people  in  awe,  is, 
perhaps,  less  vulnerable  than  any  other 
stronghold  of  heathendom.  But  even  here 
the  preaching  of  the  cross  has  been  the 
"power  of  God  unto  salvation."  There  is 
hope  for  India,  for  the  power  of  her  formal 
devotions  is  growing  less  every  day,  as  they 
are  brought  into  comparison  with  the  religion 
of  Christ  and  the  civilization  of  modern 
Europe.  It  was  in  these  lands  that  the 
modern  missionaries  first  planted  their  stand- 
ards, placing  them  in  a  position  in  which, 
if  they  triumphed,  it  might  be  proof  that 


102  SYSTEMATIC    BENEFICENCE. 

there  was  no  danger  of  failure  in  any  other 
direction. 

Look  at  Mohammedanism.  The  empire 
in  which  it  reigns  bears  all  the  marks  of  a 
speedy  decay,  and  nothing  better  can  be  said 
of  its  faith.  It  has  long  ceased  to  be  aggres- 
sive, and  has  been  encroached  upon  in  more 
than  one  direction.  The  wise  men  of  the 
nation  are  compelled  to  see  that  the  religion 
of  Christ  is  superior  to  that  of  Mohammed, 
and  they  have  lost  all  confidence  in  its  power 
to  arouse  the  nation  to  life.  The  concessions 
that  have  been  made  to  Christians,  especially 
during  the  progress  of  the  war,  indicate  that 
the  day  dawns  in  which  w^e  shall  have  set 
before  us  an  open  door.  We  must  prepare 
to  enter  it. 

The  next  step  brings  us  into  the  presence 
of  that  baleful  superstition  that  has  been  en- 
gendered and  nurtured  in  the  very  heart  of 
Cliristianity — Romanism.  But  if  the  day  of 
her  glory  has  not  departed,  and  the  vanity 
and  decrepitude  of  second  childhood  is  not 
settling  down  upon  her,  then  we  have  no  clues 
by  which  to  trace  the  labyrinthian  march  of 
history.  Her  power  has  been  waning  for 
these  two  hundred  years  so  palpably,  that 
none,  except  herself,  has  the  hardihood  to 
deny  it.      The  coldness   of  death  has  long 


THE  BENEFITS  TO  THE  CHUECU.    103 

since  come  upon  her  extremities,  and  cannot 
be  much  longer  kept  from  her  heart.  The 
power  that  ruled  the  nations  has  become  too 
abject  to  claim  the  respect  of  her  children, 
^nd  seeks  foreign  aid  to  gain  a  night's  se- 
curity. 

Had  we  space  to  examine  more  particu- 
larly into  the  condition  of  these  nations,  the 
facts  w^ould  stand  out  in  bolder  relief  It 
has  been  said  by  a  writer  now  living,  "  No 
such  singular  conjuncture  of  symptoms 
throughout  the  world  has  ever  before  in- 
vited the  activity  and  zeal  of  Christians. 
And  if  the  pressure  of  responsibility  is  at  all 
times  great  upon  them,  in  this  behalf  it  has 
acquired  a  treble  might,  inasmuch  as  it 
seems  that  the  antagonistic  powers  are  fast 
drawing  off  from  the  field.  Looking  out  to 
the  long  and  many-colored  array  of  ghostly 
domination,  which  stretches  its  lines  across 
plains  and  hills,  we  discern  movement ;  but 
it  is  the  stir  of  retreat :  encampments  are 
breaking  up,  barriers  are  trampled  upon, 
standards  are  furled,  the  clarion  of  dismay  is 
sounded.  This,  this, then, is  the  hour  for  the 
hosts  of  the  Lord  to  snatch  their  weapons 
and  be  up !" 

Ma}^  we  not  inquire.  How  stands  the 
Church  while  these  auspicious  signals  loom 


104  SYSTEMATIC    BENEFICENCE. 

up  in  the  distance  ?  What  preparation  has 
she  made,  and  is  she  now  making,  to  go  in 
and  possess  the  land  from  which  God  is  driv- 
ing out  the  enemy  from  his  strongholds  ? 

Commerce  has  found,  or  will  find  in  a  few 
years,  her  way  to  all  the  nations  of  the  earth, 
and  has  thus  indicated  the  way  and  provided 
conveyance  for  the  missionary  of  the  cross. 
The  improvements  in  ship-building,  and  the 
application  of  steam-power  to  vessels,  have 
made  the  pilgrimage  of  years  a  pleasure- 
journey  for  the  summer  months.  The  in- 
vention of  printing,  and  the  improvements 
made  in  presses  in  the  few  past  years,  enable 
us  to  issue  religious  books  with  such  rapid- 
ity and  cheapness,  that  it  is  now  possible 
to  supply  every  family  of  the  earth.  God 
has  shown  the  vein  in  which  the  silver  and 
the  gold  has  been  hid  for  ages  from  the  eyes 
of  those  who  loved  him  not,  and  poured  it 
into  the  lap  of  Christian  nations.  The 
Church  has  not  been  negligent  of  God's 
goodness;  but  she  has  not  made  that  con- 
secration which  the  peculiar  state  of  the 
world  demands.  "We  have  organized  mis- 
sionary societies,  and  sent  out  men  to  preach 
the  everlasting  Gospel ;  but  what  are  this 
handful  of  men  for  the  millions  in  ignorance 
of  the  true  God  ?     The  Bible  societies  have 


THE   BENEFITS    TO    THE    CHURCH.  105 

multiplied  Bibles;  but  are  not  thousands, 
even  in  our  own  land,  famishing  for  the 
bread  of  life  ?  The  tract  societies  have  scat- 
tered the  writings  of  holy  men  ;  but  how 
few  have  seen  the  colporteur  in  his  mission 
of  love.  The  Church  has  made  an  import- 
ant step  in  progress,  in  acknowledging  that 
she  is  not  doing  enough.  But  why  is  not 
greater  progress  made  ?  Because  she  has 
not  returned  to  the  primitive  mode  in  pro- 
viding for  her  charities  and  duties.  She  has, 
indeed,  gained  vision  to  see,  written  in  burn- 
ing words,  the  command  to  preach  the  Gos- 
pel to  all  nations ;  but  so  far,  at  least,  has 
failed  to  revive  the  only  system  by  which 
she  can  provide  for  the  work. 

We  need  men  and  mone3^  "We  have 
no  doubt  that  men  can  be  found  when 
the  means  are  sure  to  be  provided  to  send 
them  out  and  sustain  them  in  their  labors. 
Let  the  Church  give  unmistakable  signs  that 
she  is  in  earnest,  and  men,  wdio  count  not 
their  lives  dear  for  the  sake  of  the  Gospel, 
will  be  found  in  abundance.  Wluit  we  need 
above  all  things  at  this  moment, is  the  adop- 
tion of  the  Christian  rule  of  systematic  ben- 
eficence by  every  member  of  tlie  Church, 
and  tlie  work  of  salvation  would  go  forward. 

It  would  increase  the  amount  of  means  at 


106  SYSTEMATIC    BENEFICENCE. 

the  disposal  of  tlie  Cliiircli,  by  secnring  a 
larger  number  of  contributors.  This  wonld 
lead  them  to  more  activity  and  interest  in  their 
Church  relations  ;  it  would  insure  the  pray- 
ers of  the  members  in  behalf  of  her  benevo- 
lent designs,  and  thus  lead  to  spirituality  of 
life.  Unit}^  of  faith  is  often  produced  by 
union  of  effort.  The  amounts  received  by 
our  benevolent  organizations  fall  far  short  of 
what  they  could  profitably  expend.  There 
is  scarcely  a  missionary  station  that  would 
not  be  benefited  by  an  increase  of  laborers  and 
larger  means.  Many  new  stations  would  be 
established  where  the  hand  of  Providence 
indicates  good  prospect  of  success.  Bibles 
could  be  distributed  in  much  greater  num- 
bers Vvdthout  giving  too  many  to  the  people. 
Who  does  not  know  that  there  is  not  a  de- 
nomination whose  contributions  are  sufficient 
to  enable  them  to  occupy  all  the  field  open- 
ing before  them.  ISTor  will  the  amount  be 
sufficient  until  all  give,  and  give  in  liberal 
proportion  to  their  prosperity.  The  rule 
observed  would  not  only  secure  a  greater 
number  of  contributors,  but  more  than 
double  the  amount  from  those  wlio  now 
give. 

It  would  give  a  steady  flow  to  the  charities 
of  the  Churchy  and  in  this  particular  greatly 


THE  BENEFITS  TO  THE  CHURCH.     107 

increase  her  efficiency.  So  long  as  our 
gatherings  are  from  impnlse,  rather  than  by 
a  settled  rule  taken  from  the  Scriptures,  'we 
cannot  expect  great  success.  How  often  do 
the  directors  of  our  benevolent  societies  make 
ap])ropriations  with  trembling.  They  find 
the  treasury  empty;  but  a  call  comeSj  so  ur- 
gent that  it  seems  impossible  to  refuse,  and 
they  borrow  to  supply  the  present  necessity, 
yet  with  doubts  as  to  the  probability  of  meet- 
in  2^  the  loan  from  the  cominoj  contributions. 
How  often,  when  they  are  making  appro- 
priations for  the  coming  year,  are  they  com- 
pelled to  make  the  sums  less  than  the 
exigencies  of  the  Church  demand.  This 
is  a  source  of  continual  anxiety  to  the 
directors.  But  all  this  Avould  pass  away 
with  the  adoption  of  the  Gospel  system. 
Let  every  Christian  give  as  God  requires, 
and  they  could  trust  in  the  great  Ruler  of 
the  universe  to  provide  the  means  to  carry 
on  his  work.  The  funds  would  continu- 
ally flow  into  the  Church,  from  all  direc- 
tions, and  every  claim  would  be  met  with 
rejoicing.  No  system  of  finance  adopted 
to  supply  a  national  treasury  would  be  pro- 
ductive of  equal  advantages,  for  it  is  de- 
vised by  a  power  and  wisdom  that  man  has 
never  readied. 


108  SYSTEMATIC   BENEFICENCE. 

Syste'in  in  heneficence  would  i^lace  the 
CJiurcli  lefore  the  viorld  in  her  true  cliarac- 
ter.  The  world  does  not — cannot — doubt  tlie 
correctness  and  superiority  of  the  Christian 
faith,  and  but  httle  fault  can  be  found  witli 
her  Church  oro-anizations.  What  the  world 
wants  is  a  higher  life  in  the  Church — a  deep- 
er consecration  to  the  cause  of  religion.  In 
too  many  instances  the  practice  is  not  equal 
to  the  profession.  Especially  does  the  world 
see  a  wide  difference  between  the  benevo- 
lence taught  in  the  Bible  and  that  practiced 
in  the  Church.  How  often  has  it  been  said, 
"  If  you  think  that  all  men  will  be  lost  who 
are  not  saved  through  a  knowledge  of 
Christ,  why  do  you  not  make  greater  efforts 
for  the  cause  of  salvation  ?  Why  not  send 
crowds  of  missionaries  to  every  land  ?  Why 
not  print  thousands  of  Bibles  where  you  now 
print  dozens  ?  The  members  of  the  Church 
certainly  have  abundant  means."  There  is 
some  truth  in  the  taunt,  although  it  is  not 
uttered  in  the  right  spirit.  Yet  we  are  com- 
pelled to  confess  that  many  claim  to  live  for 
Christ  who  do  little  or  nothing  for  his  cause. 
The  Bible  says  it  is  more  blessed  to  give  than 
to  receive,  yet  many  seem  intent  to  give  the 
smallest  possible  sum.  How  different  all  this 
would  be  under  the  system  we  advocate. 


THE  BENEFrrS  TO  THE  CHUECH-     109 

Could  every  follower  of  Christ  be  seen  taking 
a  careful  inventory  of  liis  property,  and  ap- 
propriating all  tlie  proceeds  not  necessary 
for  his  own  wants  to  send  the  Bible  to  the 
ignorant,  food  to  the  hungry,  clothes  to  the 
naked,  the  messenger  of  mercy  to  the  sick 
and  imprisoned,  there  would  indeed  be  an 
argument  for  the  divinity  of  the  religion 
of  Christ  invulnerable  to  the  assaults  of 
men  or  devils.  This  is  just  the  proof  that 
is  needed  above  all  others  in  this  age  of  tlie 
world. 

It  follows  from  the  above,  that  the  adop- 
tion of  this  system  would  lead  the  Church 
to  a  holier  life.  Her  latent  power  would  be 
developed,  and  her  progress  evident  to  all 
beholders.  The  exercise  of  benevolence 
would  lead  to  the  growth  of  all  those  graces 
and  virtues  which  are  at  once  the  proof  and 
beauty  of  the  new  life.  It  may  well  be 
doubted  if  the  highest  spiritual  attainments 
are  possible  without  a  careful  cultivation  of 
this  grace.  But  this  would,  of  necessity,  lead 
to  spiritual  advancement ;  for  giving  would 
lead  to  praying,  praying  in  return  to  self- 
denial,  that  we  might  give  more,  having 
learned  the  blessedness  of  giving.  It  is  the 
consecration  of  all  we  have,  and  are,  and  hope 
to  be,  to  the  cause  of  Christ  that  brings  us  into 
8 


110  SYSTEMATIC    BENEFICENCE. 

the  most  intimate  covenant  relations  with 
him,  and  places  us  under  his  care  and  keeping. 
Would  it  not  promote  our  communion  with 
God,  to  so  admit  him  into  all  our  worldly 
affairs  as  to  consult  him  in  all  we  do  ? 
Would  it  not  have  a  holy,  tranquilizing 
effect  on  our  souls,  to  be  assured  that  we 
were  doing  his  will  ?  We  should  certainly 
thus  find  ourselves  living  in  a  purer  at- 
mosphere. 

The  Church  would  be  enabled  to  enter 
every  avenue  of  usefulness,  and  make  her 
presence  felt  in  all  grades  of  society.  There 
is  no  human  being  who  is  not  worthy  the 
effort  to  save  him.  Yet  how  many  is  the 
Church,  in  her  seeming  poverty,  compelled 
to  pass  by.  There  is  yet  a  great  work  for 
Christianity,  upon  which  she  entered,  as  it 
were,  but  yesterday.  We  mean  a  work 
among  the  streets  and  alleys,  in  the  hovels 
and  cellars.  She  needs  stout-hearted  divers, 
to  go  down  into  the  depths  of  crime  and  pol- 
lution and  bring  up  precious  immortal  souls. 
Such  a  work  is  impossible  as  long  as  we 
move  along  in  our  present  style.  The  ele- 
ments of  piety  are  among  us,  but  they  are 
comparatively  inactive.  How  shall  they  be 
put  in  operation?  You  say.  By  the  out- 
pouring of  the  Holy  Ghost.    But  may  we  ex- 


THE    BENEFITS    TO    THE    CHUIiCII.  Ill 

pect  this  baptism  before  we  prepare  the  way  ? 
"  Bring  ye  all  the  tithes  into  the  store-house, 
that  there  may  be  meat  in  my  house,  and 
prove  me  now  lierewith,  saith  the  Lord  of 
hosts,  if  I  will  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing;  that 
there  shall  not  be  room  enough  to  receive 
it."  Do  not  spiritualize  this  passage,  as 
the  custom  is,  so  as  to  take  away  its  force. 
It  means  just  what  it  says.  There  have 
been  withholden  from  God  his  just  and  es- 
tablished claims  upon  our  temporal  prosperi- 
ty, and  when  we  return  in  sincerity  of  heart 
to  the  Gospel  measure  and  manner  of  giving, 
we  may  expect  a  revival  of  his  work  that 
will  shake  the  earth. 

It  has  been  the  reproach  hurled  at  us  by  in- 
fidelity for  these  many  years,  that  the  Church 
has  not  proper  sympathy  with  the  lower 
classes — that  we  have  not  paid  them  the 
attention  that  they  may  lawfully  claim  from 
a  body  whose  example  is  the  Saviour  of  men. 
True,  indeed,  they  do  not  cast  the  reproach 
at  us  because  they  are  more  benevolent  at 
heart,  but  it  is  the  most  forcible  argument 
they  can  wield.  This  reproach  may  be  done 
away.  Let  the  membership  provide  the 
means,  by  an  adoption  of  tliis  system,  and  it 
will  be  seen  that  the  Church  is  true  to  the 


112  SYSTEMATIC  BENEFICENCE. 

mission  given  her.  The  devoted  labors  of 
her  Head  will  be  reproduced  in  every  street, 
and  alley,  and  lane,  and  highway.  The  poor 
and  unfortunate  will  have  the  Gospel  preach- 
ed to  them,  and  their  dwellings  be  filled 
with  songs  of  praise  instead  of  bacchanalian 
revels  and  blasphemies.  The  labors  already 
given  in  this  direction  have  been  abund- 
antly blessed  of  God.  They  come  within 
the  province  of  those  engaged  in  saving 
souls. 

This  system,  we  candidly  believe,  would 
greatly  aid  the  Church  in  preparing  for  that 
final  contest  w^itli  infidelity  and  heathenism 
which  lies  in  her  pathway  in  the  subjuga- 
tion of  this  world  to  Christ.  That  a  period 
of  enlarged  liberality  shall  come,  ushering 
in  the  glorious  triumph  of  the  Saviour's 
kingdom,  our  Bibles  plainly  tell  us.  'No 
form  of  covetousness  will  be  found  in  the 
latter-day  glory.  The  wealth  of  the  world 
is  yet  to  be  brought  and  laid  upon  the  altar 
of  the  Church,  for  men  will  learn  that  its 
best  use  is  in  the  service  of  God.  We  hope 
our  eyes  may  see  the  day  when  every  one  will 
give,  not  what  he  can  conveniently  spare,  but 
all  that  can  be  devoted  to  this  purpose  by  strict 
economy  and  self-denial.  "  Then  shall  the 
offerings  of  Judah  and  Jerusalem  be  pleasant 


THE  BENEFITS  TO  THE  CHURCH.     113 

unto  the  Lord,  as  in  the  days  of  old,  and  as  in 
the  former  years."  Hear  the  word  of  proph- 
ecy. "The  merchandise  of  Tyre  shall  be 
holiness  to  the  Lord ;  it  shall  not  be  treasured 
nor  laid  up."  "  Surely  the  isles  shall  wait  for 
me,  and  the  ships  of  Tarshish  first,  to  bring 
thy  sons  from  far,  their  silver  and  their  gold 
with  them,  unto  the  name  of  the  Lord  thy 
God." 


114  SYSTEMATIC  BENEFICENCE. 


CHAPTER  711. 

THE  PEKSONAL  BENEFITS  TO  BE  DERIVED  FKOM 
THE  ADOPTION  OF  THE  CHRISTIAN  LAW  OP 
SYSTEMATIC   BENEFICENCE. 

Tins  view  of  the  subject  has  been  frequently 
remarked  upon  in  the  body  of  the  essay,  and 
presupposed  in  the  whole  exposition  and 
argument.  Yet  it  may  be  considered  par- 
ticularly, in  relation  to  its  temporal  as  well 
as  spiritual  advantages.  God  has  so  inter- 
woven command  and  reward,  duty  and  bless- 
ing, that  it  will  not  be  improper  to  inquire 
what  benefit  may  be  personally  gained  by 
adopting  this  system  as  our  guide  in  mat- 
ters relating  to  property  and  income. 

The  adoption  of  this  system  would  lead  to 
the  highest  degree  of  temporal  prosperity. 
This  statement  has  already  been  noticed  as 
a  well-defined  doctrine  of  the  Bible.  Giving 
to  charitable  and  religious  objects  does  not 
cause  ns  to  lack  the  necessaries  of  life,  for 
God  has  promised  to  repay  with  his  own 
bountiful  hand.  Many  have  continued  poor 
all  their  days,  because  they  failed  to  make  a 
right  use  of  the  property  committed  to  their 


PERSONAL  BENEFrrS.  115 

care — appropriating  to  themselves  the  por- 
tion belonging  to  God.  If  we  have  been 
unfaithful  in  comparative  poverty,  how  can 
w^e  expect  to  have  riches  intrusted  to  us? 
We  complain  that  we  have  not  been  prosper- 
ed as  others.  Has  it  not  been  because  we 
were  unfaithful  stewards  ? 

This  system  develops  habits  of  economy 
cmd  industry  in  the  husiness  and  laboring 
mam..  When  we  engage  in  any  enterprise, 
our  success  depends  greatly  upon  the  degree 
in  which  it  can  concentrate  all  our  energies. 
The  whole  soul  cannot  be  interested  without 
we  have  before  us  a  lofty  purpose — an  aim 
worthy  our  immortal  natures.  Then  we  can 
command  industry,  for  it  is  a  delight ;  we 
can  devise  a  practical  system,  for  the  desire 
of  present  success  yields  to  the  grander  pur- 
pose of  a  final  triumph ;  we  can  practice 
economy,  for  the  end  to  be  accomplished  is 
worthy  the  keenest  self-denial.  What  is  the 
end  of  your  business  now  ?  To  gather  wealth 
to  gratify  your  bodily  desires,  to  have  a  name 
among  the  influential,  or,  it  may  be,  simply 
because  it  has  been  the  habit  of  your  life. 
You  have  been  often  compelled  to  exclaim. 
It  is  a  hard  lot,  and  sigh  for  a  relief  from  it. 
Why  ?  Because  a  suspicion  crosses  your  mind 
that  the  labor  will  not  be  recompensed  by 


116  SYSTEMATIC  BENEFICENCE. 

the  end  obtained.  But  how  different  would 
be  your  feelings  had  you  the  assurance  that 
your  daily  labor  was  for  God,  and  recorded 
on  high.  The  knowledge  that  you  were  aid- 
ing by  your  liberality  to  rescue  a  world  from 
sin  would  make  toil  sweet.  It  would  enlarge 
your  soul.  You  would  find  it  expanding 
your  faculties,  concentrating  your  powers, 
directing  your  energies,  and  leading  to  cer- 
tain success.  In  the  midst  of  earth's  toil, 
how  sweet  would  be  the  anticipation  of  that 
rest  which  remains  for  God's  people.  You 
would  appreciate  the  truth  of  the  apostle's 
saying :  ''  For  me  to  live  is  Christ,  to  die  is 
gain." 

Systematic  heneficence  would  give  you  char- 
acter in  the  business  loorld.  There  is  no 
greater  error  than  that  which  underlies  the 
often  insinuated  objection  against  religion, 
that  the  effort  to  combine  religion  and  busi- 
ness is  fatal  to  the  latter.  If  it  were  required 
to  substantiate  such  an  atheistic  sentiment 
by  an  appeal  to  facts,  its  falsity  would  be 
readily  detected  and  exposed.  If  men  have 
confidence  in  your  religious  profession,  they 
will  pay  due  deference  to  it ;  and  if  they 
have  confidence  in  your  business  capacity, 
they  will  select  you  to  transact  their  business 
in  preference  to  others, — that  is,  if  they  wish 


PERSONAL  BENEFITS.  117 

it  done  honestly.  They  have  more  confidence 
in  that  man  who  does  all  things  for  the  glory 
of  God  than  in  the  one  who  has  no  other  end 
in  view  than  his  own  emolument.  In  no 
other  manner  canyon  so  successfully  convince 
men  of  your  Christian  character,  as  by  a 
practical  and  continual  acknowledgment  of 
God  in  your  business.  It  is  a  phase  of  Chris- 
tianity which  will  gain  their  entire  confi- 
dence. Suppose  the  employer  of  a  day- 
laborer  knew  that  a  portion  of  his  well-earn- 
ed remuneration  was  each  day  or  week  set 
apart  for  charitable  and  religious  uses,  would 
it  induce  the  employer,  even  if  an  Infidel  or 
Atheist,  to  reduce  his  w^ages  ?  Would  it  not 
rather  waken  conviction  in  his  heart  that 
religion  was  a  reality. 

If  the  principles  and  practice  of  benefi- 
cence, as  taught  in  the  Bible,  were  made  as 
much  a  part  of  Christian  practice  as  prayer, 
we  have  no  doubt  there  would  be  such  a 
fiow  of  wealth  to  the  Church  as  would  as- 
tonish the  world.  The  fact  that  prosperity 
attends  beneficence  has  been  so  much  disre- 
garded that  it  has  almost  ceased  to  be  a 
matter  of  faith,  but  this  does  not  disprove  its 
truth.  Look  about  you,  and  single  out  the 
man,  if  you  can,  who  has  practiced  a  liberal 
and  intelligent  distribution  of  his  means  in 


118  SYSTEMATIC  EENEFIOENOE. 

charity,  and  show  it  to  have  been  a  disad- 
vantage to  him.  Take  the  testimony  of  those 
who  have  done  so ;  does  it  not  all  tend  to 
establish  the  truth  of  God's  word  in  this 
respect?  Let  it  not  be  condemned  till  you 
have  made  the  trial  yourself.  Put  it  to  the 
test  which  the  Saviour  authorized:  "If  any 
man  will  do  his  will,  he  shall  know  of  the  doc- 
trine, v/hether  it  be  of  God  or  whether  I 
speak  of  myself." 

But  these  are  vimor  advantages  in  com- 
parison with  the  great  end  which  we  would 
keep  in  view.  Your  growth  in  grace  de- 
pends upon  the  adoption  of  systematic  benef- 
icence. Would  you  advance  steadily  as  a 
Christian?  unite  giving  to  praying,  and  your 
desire  will  not  fail  of  gratification.  "Deal 
t\\j  bread  to  the  hungry;  bring  the  poor  that 
are  cast  out  to  thy  house;  when  thou  seest 
the  poor  naked  cover  him.  .  .  Then  shall  thy 
light  break  forth  as  the  morning,  and  thy 
health  shall  spring  forth  speedily :  and  thy 
righteousness  shall  go  before  thee ;  the  glory 
of  the  Lord  shall  be  thy  rere-ward.  Then 
shalt  thou  call,  and  the  Lord  shall  answer; 
thou  shalt  cry,  and  he  shall  say.  Here  I  am." 

The  highest  possible  happiness  to  be  ob- 
tained in  this  world,  is  to  be  assured  that  we 
are  accepted  of  God  through  Christ,  and  that 


PERSONAL  BENEFITS.  119 

we  are  cooperating  with  our  Master  in  saving 
souls.  "When  we  know  that  we  are  employ- 
ed in  this  service,  laying  up  in  store  a  g*ood 
foundation  against  the  time  to  come,  we  can 
look  to  the  future  without  fear.  There  have 
been  many  persons  who,  as  they  looked  upon 
the  perils  of  trade,  have  come  to  the  conclu- 
sion, for  a  time,  that  great  progress  in  the 
divine  life  was  not  possible  to  those  engaged 
in  ordinary  traffic.  This  was  at  one  time 
the  opinion  of  Normand  Smith,  and  he  dis- 
engaged himself  from  business ;  but  a  bet- 
ter study  of  the  Scriptures  taught  him  that 
his  business  could  be  conducted  in  the 
fear  of  God.  He  adopted  a  noble  scheme 
of  beneficence,  allowing  it  to  keep  pace 
with  his  business,  and  the  result  was  not 
only  an  intimate  communion  with  God, 
but  unparalleled  prosperity  in  temporal 
things.  One  who  has  practically  proven  this 
says,  "This  system  has  been  of  great  advan- 
tage to  me,  enabling  me  to  feel  that  my  life 
is  directly  employed  for  God.  It  has  tended 
to  increase  my  faith,  and  led  me  to  look  for- 
ward with  greater  joy  toward  my  heavenly 
home.  It  has  afforded  me  great  happiness 
in  enabling  me  to  portion  out  the  Lord's 
money,  and  has  enlisted  my  mind  more  in 
the  progress  of  Christ's  cause.    Happy  priv- 


120  SYSTEMATIC   BENEFICENCE. 

ilege,  which  the  humblest  may  enjoy,  of 
thus  associating  the  common  labors  of  life 
with  the  grateful  service  of  the  Saviour,  and 
making  that  which  naturally  leads  the  heart 
from  God,  subserve  the  highest  spiritual 
good." 

The  angel  said  to  Cornelius,  "  Thy  prayers 
and  thy  alms  are  come  up  for  a  memorial 
before  God."  The  conjunction  of  praying 
and  giving  has  ever  been  a  marked  charac- 
teristic of  the  most  eminent  servants  of 
Christ.  How  could  it  be  otherwise?  Nor 
must  it  be  overlooked,  that  the  concurrent 
testimony  of  all  those  who  have  devised 
liberal  plans  of  giving, establishes  the  fact  of 
a  decided  growth  in  grace.  Have  you  seen 
others  outstrip  you  in  the  Gospel  race  while 
you  seemed  to  be  making  an  effort  equal  to 
theirs  ?  Examine  carefully  into  it,  and  see 
if  their  constant  giving  will  not  solve  the 
problem. 

CONCLUSION. 

We  have  now  examined,  according  to  the 
plan  proposed  at  the  beginning,  the  teach- 
ings of  the  Bible  in  relation  to  the  right  use 
of  property,  and  urged  upon  you  the  accept- 
ance of  the  Bible  system  ;  we  shall  be  happy 
indeed  if  we  have  convinced  you  that  sys- 


CONCLrSION.  121 

tematic  beneficence  is  plainly  taught  m  the 
Scriptures,  and  still  more  happy  if  you  have 
consented,  in  the  fear  of  God,  to  adopt  the 
system  set  forth. 

The  whole  argument  from  the  Bible  is 
comprised  in  the  following  propositions  : — • 

1.  Property  is  the  gift  of  God  ;  not  essen- 
tial to  secure  the  favor  of  God  or  worldly 
happiness,  but  placed  in  our  hands  as  stew- 
ards, to  be  used  for  his  glory,  as  a  powerful 
instrument  in  promoting  the  temporal  and 
spiritual  advantage  of  mankind. 

2.  Beneficence  has  been  commanded,  not 
only  to  carry  out  the  great  scheme  of  Chris- 
tianizing the  world,  and  supplying  the  wants 
of  the  poor  and  unfortunate,  but  also  as  a 
healthy  and  necessary  exercise  and  discipline 
for  the  religious  affections,  and  essential  to 
the  highest  development  of  the  spiritual  life. 

3.  To  give  practical  efiiciency  and  secure 
perpetuity  to  these  designs,  God  has  ar- 
ranged and  commanded  them  in  a  simple 
and  comprehensive  system. 

4.  This  system  obligates  every  Christian 
to  provide  a  charitable  fund,  derived  from 
free-will  off'ering,  set  apart  at  stated  times, 
in  proportion  as  God  has  given  prosperity, 
that  it  may  meet  all  proper  calls  for  charity 
or  benevolence. 


122  SYSTEMATIC    BENEFICENCE. 

In  addition  to  this  argument,  drawn  di- 
rectly from  the  Bible,  we  have  considered 
that  the  adoption  of  this  system  would — 

1.  Benefit  the  Christian  Churchy  in  sup- 
plying means  to  meet  her  demands  for  the 
evangelization  of  the  world,  and  permitting 
her  to  accomplish  the  benevolent  designs  for 
which  she  was  established. 

2.  Benefit  the  memhers  of  the  Church  jpe/}'- 
sonally  in  providing  an  antidote  to  covetous- 
ness,  and  securing  for  them  the  largest  tem- 
poral and  spiritual  prosperity. 

If  these  propositions  and  arguments  are 
well  founded,  they  deserve  your  careful  con- 
sideration and  cheerful  acquiescence.  But 
how  different  is  this  system  from  the  general 
practice  of  the  Church .  And  we  may  remark 
also,  how  delinquent  are  Christians  in  the 
neglect  of  such  a  benevolence  as  the  w^ord  of 
God  warrants  and  commands.  But  we  believe 
a  brighter  day  is  dawning  upon  the  Church ; 
that  she  is  about  to  return  to  the  practice  of 
that  beneficence  which  was  once  a  part  of 
her  glory.  If  such  a  reform  is  effected, 
then  may  the  best  hopes  of  her  sons  and 
daughters  be  realized.  The  revival  of  the 
missionary  spirit  has  quickened  her  pulsa- 
tions ;  it  needs  but  the  revival  of  systematic 
beneficence  to  send  the   blood  to  the  far- 


CONCLUSION.  123 

thest  extremities.  God  hasten  the  clay  !  Is 
not  this  the  response  of  every  Christian 
heart?  The  advent  of  this  period  depends 
to  some  extent  upon  your  individual  efforts. 
A  dopt  the  system  yourself.  Recommend  it 
to  your  friends  and  brethren  in  the  Church. 
Test  its  heavenly  virtues,  and  then  spread 
abroad  its  praises.  Do  you  hesitate  to  adopt 
so  plain  a  rule — one  that  would  so  benefit 
the  Church  and  yourself?  Search  your 
heart,  and  see  if  there  is  not  remaining  a 
portion  of  covetousness.  Remember  ivho 
commands  it — whose  name  it  would  glorify. 
Sit  down,  tlien,  without  delay,  and  make 
a  careful  and  conscientious  computation  of 
the  sums  necessary  to  support  and  educate 
your  family  in  a  comfortable  but  economical 
manner;  add  to  this  the  necessary  increase 
that  should  be  made  to  your  capital,  for 
economical  business  purposes,  and  then 
sacredly  devote  the  remainder  to  purposes 
of  benevolence.  Determine  that  you  will 
not  let  your  capital  exceed  a  specified  sum, 
which  should  not  be  more  than  a  comfort- 
able provision  for  your  family  in  case  of 
your  decease.  As  your  capital  increases, 
give  annually  a  larger  per  cent,  of  its  in- 
crease ;  and  when  it  has  reached  the  sum 
determined  upon,  give   away  all  your  in- 


124  SYSTEMATIC   BENEFICENCE. 

crease,  except  what  is  actually  necessary  for 
the  expenses  of  your  family.  This  may  cost 
great  self-denial  at  first ;  but  soon  the  bless- 
edness of  giving,  expelling  the  last  remains 
of  covetousness  from  the  heart,  will  yield  a 
happiness  beyond  any  other  disposition  you 
could  make  of  your  property. 


THE  END. 


Princeton  Theological  Semina^^  Ubraries 


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